Full text of "The life of faith : in three parts, the first is a sermon on Heb. 11, 1, formerly preached before His Majesty, and published by his command, with another added for the fuller application : the second is instructions for confirming believers in the Christian faith : the third is directions how to live by faith, or how to exercise it upon all occasions"

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.
— wee ee — — — I —

Life of "Faith. |

In Three Part TS.

The Fir ig a Sermon on Heb. 11. 1. formerly
_ preached before His Majefty, and publifhed
by his Command; with another added for
the fuller Application. |

The Second is Inftructions for confirming Be-
lievers in the Chriftian Faith. | |

|The Third is Dire@tions how to live by Faith,

or howeo exercife it upon all occafions.

‘By Ricnarp Baxrer. °

/ its. 7. Fer me wal ab, "pot by fight,

2 Cor. 4. 16,17, 38. For whieb.canfe we faint not: But —* *
oxiward man periffe, yeh the inward man is renewed day by d
- eatr lighe affiion which is but for 4 moment, worketb for ws afar mare
ixcerding end.cteraal weight of glory: While we look not at the things
-which are feen, but at the shings sphich are noe. ſten: For the things
which are feen are temporal, pict the things whieh are net fen pre}
eternal, - :

Heb’ 12. 27. By faith be fnfok Eeyph nt fearing she wrath ft she King .
for be endured, as fering bim that is invifible.

a a —— ———
LONDON, Printed by R. W. tor Nevill Simmons, at the three
. Crowns over againſt Hoibern Conduit. 1670.

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— — Dus we oie — — —ſ — — — wt — — |

De oats ini —— « et Ne — — wes — — ——— — — ———— — — —

-10-4-4¥% NSD

_ teh ichard fang i

areTand: be Bad:

‘Lait ti —* aie eh ald Ps i? f Pate
— loam ods .ylinnsd TOY 03
who tt dics no UT ylasm stdon Rom
“SIRT woyiss! Lat a bofld 2 07
Due ablted ——
— Chis" Hiecae bean
ee Je 2teuac! (BIA, that
Ge Zag Wideeis
—— bad
Te —— pro
fert atid Fanie fc ete haw nivch-Ftove ahd
honour A

iting ; st
y oe — — *

The Epiftle Dedicatiry.

for ? ur love ;
and thar, in an, Agewhea-Love- Ee by
the. fuperiour’ faculties is out of fafhion;
and towards fach as. an is grown a‘ crime.
Shucerity. arid ° = las thisigs that-fball be
- honoural 2 pe — é have

DURAN 5 AS
done their wortt:

ut
{picuo d reful e rarit
A 2 th — — at

5 "sik, Tost aife Be amy Larpet ind
—* Leura ener

to your family, the fureft —* fig" foithe
moſt noble manly life on earth, “in: order

to a bleffed life in Heaven. Beil you |

have, ‘procteded., well, you —* * —
of help. :fo great aw x —9

for skilfull coutel, pd Te
an indians 8 Side eat ans :
And -your hopeful children nGgig
diex co learn fe excellent, Lig
Directions, for the Jove ‘of * *
Names. And how happy w

if they: conyerfe, with BY whet F
are wallowing 3 inthe Ailch of . enfuality f
When, the dead-heared- dfs thinkerh ; ae

C d

they “are ‘moftcon- |

@ world; “with the wifdon’ ‘of 2
foreleeirig we cil he'is going out of-this,
Securus. quo pes-ferat, wie ex tempore a ut

Pol. ¢ quibus in folo urvendi cauſa -palato
it Jaro. ‘When: Fick fenfual fouls muft
drag, d out, of their pampered corrup⸗

tible f s 10 divine revefige, and go with
the beginnings’ of endléefs hortour, to:
the world w where they might have found
* reſt; what-joy will then be the
on of motiibed and. patient Believers, .
—* —— and Htarts, and Conrver-
fotions in Heaven, are how the foretafte of
‘their poffeffion, as “the: Spirit of Chrift
which caufech this, is the feal of God, and
che pledge and earneft of their inheritance.
efh-pleafing. life in a dark, diſtracted,
sate world, were better hari alife with
God and Angels, micthinks yet they. thac
know ihey camot have what they would,
fiiould ‘mike! fare of what they may. ‘have :
And they: that catinot Keep what they.love,
fhould ‘learn: te lave what they. may: keep.
Wonderfull' fupidicy That they whofee,
that carrying - dead bodies to the Brave, is
as'commmnt.a' wotk; as the Midwites take=.

3 ing chifdeén tito the world: and that thi s
life

die much wifes ‘than’ they: lived; and: yer
the certain fortknawledge, of. deans: will,
not fernt so. rake; hem. snase, Sea lonadaly!
and mort (efelymileia Mosderfuht thas
it fhould be pofible:for a man~awaks, col -
believe thar hæ: sawt, fhossdy be;
cacth, and antor iat sonuashangephis anda
lefs life,: and,yee say bead ahecngngbhs.oh
his foul, aud ‘the. tebouwes of His lip be $67
cure his true and ducable Seligignts Rut:
Adie: bach tgiven! fen tHe ansceadaney sth
give, arid imadn{s. she ꝓui ony ———
J ang.

turba (ut Orv.) ex quos fportu

W ach and! — —
w Co ne; 2 er beh way ef recovery
arid cure. | “The. F “bern of yn fed man

was a mali ae — ‘an, The

firft b som pra was a perfe-
pally that on born ‘aft ter the *
(2.12. Gal. 4.29. ‘Aid th he firtt b

- of chis Tfaac himſelf, was a profane Ean, shat
for one morſel fold ‘Ins —— Heb. 1%. 16.

And manele we are é off- -{pring” of —
this it fa nef, and have not acquaintance

God, ‘and with healthful boli-
nafs, ead vith. the everlafting beapeply Clay;
to make us cordially preferr it before a for-
bidden cup, or morfel, or a game at foole-

ry, ora thy luft. or before the wind of

_. a gilded fools acclamation and applaufe ,

or the cap and counterfeie-fubjedtion- of
the multitude : But the -- forsune, non tua
fecit amici (ut
Jury.) who will ferve mens lufts, and be
ervants, and humble attendants te
damnation, are regarded more than the |
God, the Saviour, the Sandtifier, towhom
thefe pesfidious rebels were once devoted..
That you and yours may live that more
wife and delightful lite, which confifteth

in. the daly A iobt a Levi

Eis, crhilt per * pee iP i int :
dience, is the pti principal end * this publick
appellation: That what is ‘here’ ——
for ‘the ufe of all, may be firftdnd fpécial-

ly ixfeful to you atid: yours, whore | ain fo
mniich bound tò love and horigur; eyen to
your fafe and comfortable life: aga death;
and to your fie of and Borys which
is the great defire

-
.
‘ -

Tour sig Server,
Feb. 4.. 1669. — Ricu. —XE

: . Ros paket — ;
THE: J
PREFACE
- Reader, ; ,
1. F it offend thee that the Pari
of ths Treatife are. fo wilike,
widerfiand 1. That they are for

various uſes: The Part’
~ to make inex willing, awa-"
kening. perfwaions , and" the ‘reff, to direct
them i- i exer of Faith,’ ‘who « are fff
made willing. 2. 7 — tis 7
tl e arti ictal comely Structure ‘
wilt fede wo and Heaven ; and ?
hfe ends Tab it ‘thé: means. *3) "Ehat®

th frp Sarno wes ibid ong “ago “a J

pee offend thee that the fecond Part
—8* * matter F I Ori already
publifhed, in mY, cafons of the Chrifiian Re.
al wider ftand 1. That I —— that
Treatife was negletted by ghe-more unlearned fort of

| Chriftians, as not defcending * h to their capde

citer ayd that it would be- uf ofa to the conß re
mation of their Faith, to * p Some of the
moft me obvious Arguments, in as plain a —
and as briefly as I could, that length | ner. ob fen.
rity might nat. deprive then of the benefit, ‘whe
are too floghfull, —— ra make We of mor :
Copious arid, accurate {coupe I knew
wivyte write a. Treatife of phe ‘les of Fait,
hich ſbould wholly leæue out the Confirmations
"i ws witbout weuch. relut bay of my Reefer.
a ee oat bear. tha 5

—* —— vorther mens Fash

re Side ts seit

I connes, well.\,do
warks at once, wealan α st *

—

en — — —

The Picfaee.

ket f1

about. its proper work. At being done’ im the bee
ginning, may be the bester [bared afterward.

4: — offd you that I open the Life of Faith
in faemewhat an unuſual manner, I sfwerfor my
Jef, shat of t be Methodical, true and apt for
ufe, Ida that which I mtend. And ona fabjed? fo
Feuer and fully banded, it were ba am i
the (burch, to fay but the fame which is {aid dready’:
Mr, John Ball,. Mr. Ezckiel Culverwelt; and —
Mr.Samuel Ward in a narrower’ réoin barve: done
exceeding well upon this ſubject. If you have nothing
more than they harve faid, read their Books only,
and let this alone. wool.

. If it offend you that the Direttions ave man
then —*8 the ſtyle requireth a flow vp
rate Reader, I anfwer, the nature of the Jubjett ree
qsiretbit ; and without ‘voluminous tedion/ne/s, it
cannot be avoided. Blame therefore your unprepared
urant minds ; and while you are yet dull of hear-
ing, and fo make rhings hard to be uttered te
) mg, berauſe you have [till need o
Milk, — — meat: a 4

aye.

· Thé Preface. - |
be taught the principles of the oracles of God,
“(Bb. 3. ii, 12, 13,14.) think not to get knowledge -
without hard fiudy , and patient learning, by bearmg
‘nothing but what you. know already, or.can under fland
by one hafty.reading over , left you difcover a com
junction of flothfulness with. an ignorant arf
_ unhumbled mind: Or at left, if you muſt learn
at ſo cheap a rate, or elfe flick fill in your Milk and
yonr Beginnings , he not. offended if ethers out-
go you, and think knowledge worthy of much greater
- diligence , and if leaving, the principles we go.
on towards perfection, as long as we take them
along with us, and.make them the life of all that
followeth, while we ſeem to leave them :- And this
we will do, if God permit, Heb. 6.1,3. =

Feb. 3. 1669. ee

_-. dhe

The Contents of * fit Parte |

| The SERMON. |

Wis Feith is, page 2. The Text spened, p. p. 4. Zhe

asinds of the certainty of ¥ cith briefly intimantd,p 5, ite. ,
God wil have os live by Feith,cud not by hgh, p. ¥2, See.

1. + To infermens what a Chriftion ov. Beleever ésy ——

Us 2 2. The Reafen why Beliswers are wore forimus. in ——

Religion, than unbelievers ave.
Ule 3. Of Examination, . : p.29
Zhe wifery of unbelievers, — p. z30
Marks of a true Fab, . " p.32.
Ufe 4. Exketation te the fevious * Faith, -. 37
Some afftting fuppofitiens, - p. 38

— wit live wbo thus believes epentd in certain Que- .

ftien p.48
Matives' to live bye fevefecing Faith on things nit feen, 45
Zhe ¢ > 1. ie to live by Faith: 3. ———

mote this life in other Pp. —J
1. ¢ ve By, ‘te
—— Posh obicd hey pra, _
Cap. 2. A general Exbert cients ones Believers, a so
Cop, 36 an eabersanionss the partiewler dhuetins of Bulievers. 6g. ?
— — —

= The Contents'oftle Second Parr..”

ap. The Believers ; Didier: — 1 —*
—— “Re Bin at * * —

— —

— Chap.8. Twelve further Directions te confirms oxr Faith, _ 896

, , oe, 3*
». &. The true M-Ab of exquiry inte the Ropernatural evi.
es of Faith, and tite Rules therein te be obferved, 8
Chap. 3, The preper Evidence of Feish. The SPIRIT und she
Imæe of Ged bim{eff, * 97
. @: The Image of Gods Wifdom on the Chriftion Religins

ot wonderful Method opened, in thirty anfances, Six more
inflances, Fo 99
Chep. 5. The Image of Gods Geedacfl and Holine{s on the Cbri-
fucs Religios * thirty itance, Lu9s
Chap, 6. The lage of: Geds Pewer ween she ( riftien Religion, —

set oenty inftencel,

‘Chap. 7. The means of makinghuewa'ed thi aBibly. Flom ‘-.

siens of Chriftientty , aud matters of fad. W the Spirits

125

Chap. 9. Twenty Generel Diretlion: bow to wf: Faith; wr 20 foe
by it, when it iecenfirerid, What Chriftien Faith ix Exregrs
about it, ° —_ 148

The Contents of che third Part,

alee
Ofice: His Merits wed es ae
everal doubts reſolved about belicving in the Fisly Ghof. Of
oper Biens sW bethery Love ts Gid ob
° XXXX Otel onfequenel
. * the S ari ie Chri
——e —2 Ths gle
,

g 2
Faith in Chrift gp
whether Feith ons

- Fhe Contents.

rable goodneſs of Gods Laws. Whether the Promife and Reward

| betbecnd of Obedjsnce, or. Obedience the end of the Promife.and

" Reward.-Of Scripture skemples V4 es aga

Chap. 5. How té live by faith on Gods Promifes,: What will of God
it is, according to which they muft ask who will receive. Of a
particular faith in prayer, Is the fame degree of grace condi-
tionally promiféd to af? DireGions for underfiandeng the Pro-
mifes. The true nature of faith ov truft in Gods Promifes, open-
ediat large. Affiance is in the underfiending, will and vital

ower. Metber Faith be Obedience, or bow velated to it.

Zen 28s of the underftanding effential to the Chriftian Faith
inthe Promifes. Sevtral aGs of the will effential to Faith. And
inthe vital power, wbetber all true Faith have æ fubjeive cer-
tainty of the truth. of the Word. Choice, and venturing or for-
faking all, is the fign of real truft. Promifes collected for the
help of Faith, 1. Of Pardon, 2. Of Salvation, 3. Of Recensi-
liation and Adoption, 4. Of pardon of new fins after converfien,
5 .Of SanGification : 6. Promifes to themtbat defire and feck.
7. To Prayer, 8, To groans that wens expreffion. 9, Promifes of

all that we want, and that ia goodfor us. 10. TotheufeofGeds

| Word and Sacraments. 11. To the bumble, meck and lowly,
12. Tothe peaceable. 13. Tothe diligent. 14. To the patient.
15. To Obedience. 16. To the Love of God. 17. Tothem that
love the godly, and ave merciful in good works. 18. To the poor,

. 19+ To. the oppreffed. 20. Tothe petfecuted. 21. In dangers.
_ 22. Ageinft temprations. 23. To them tbat overcome and per-
. fevere. 24. In ficknefs, and at death. a5. Of Refurrettiin, final
. Fuftification and Glory, 26. For children of the godly, 27. To
the Church, : 24t

Chap. 6. Huw to exercife faith on Gods Threatnings and Fudge- ;

ments. How far belief of the threatnings ic good, neceffary, and

: a faving faith. How fevingfaith is « perfonal application. Hiw

_ to perceive true faith, 22297

Chap. 7. How to live Ly faith fr Pardon and fuſtiſication. In

_ bom, many reſpeds and waies Chrift juftifieth us. Of tbe impu-

_. bation of Chrijts Ripgbteoufncfs, Tmelve reafons to belp our be-

_ «Nef of pardon. How far ſin ſhould [make us doubt of our Fuftifi-
Cation, J

308
Chap. 8. 5% Dangerous Errour⸗ detected, which binder the

— (b) vork

The Contents.
svorkof faith about our Fupification , and the contrary truths
affirted. , / 3 2 I
Chep. 9. Hew to live by faith inthe exerciſe of ether graces and
duties: And 1. Of the doGrinal DiveGions, Wht Sandifi-
cation is. Have Godloveth the unfanttified. Hiw be loveth ws iz
Chvift. Of Preaching meey Morality, = 364
Chap. 10. The practical DireGions, to promote Love to Ged and
. Holinefs, 367
Chap. 11. Of the order and harmony of graces and duties, which
muſt be taken all segetber. Of the ports that wake up the new
Creature. 1. The inteLeGual order 5 ov 2 method, or /cheme of
the beads of Divinity. 2. The ovder of Intention and Affcétion,
3. The ordir of pracice. Of the various degrees of means to
mans ultimate cad. Of the grace meceffary to concur with thefe
various means, Tbe circulay motion by divine communication to
eur Receiving Graces, and fo by our Returning Graces, uate
God again. The frame of the prefent means d — and of
our returning duties, Rules about the order iftien pre-
Bice (which focw that, and bow the beft is ta be preferred, and
which is beſt) in fifty three a stairs How mans Lews bind
. Confcience (and many orbier ) reſolued. A lamentation fer
the great want of order, and method, and barmony in the un-
devfiandings, wills and lives of Cbrifftiens. Many inflances of
wmins partiality as to truths, graces duties, ſins, &c Twenty Rea-
fons why few Chriftians are compleat end entive, but lame and
partial in theiy Religion. Ten Conſeclaries. Whetber al graces
be equel in habit. Religion not fo perfell in us as in the Scri-
ptures; which therefore ave the Rauletous, ec, 373
Chap. 12. Hos to ufe faith againft particular fins, 417
Chap. 13. What fins the beft are mort in danger of and foould moft
carefully avoid, And wherein the infirmities of the wpright dif-
fer from mortal fins. | . al
Chap. 14. How to live by faith in preety. The way by which
faith doth fave us from the worle, General Divections again
the danger of profperity. Isventy marks of svorldlinefs. The
pretences of worldly winds. The greatne{s of the fin. Tee if *

cts, | 42
ole ts. Hew to be poor in ſpirit. And 1.How te efcape the Pride
~~ afpprofperows euen. The cleaks of Pride, The figns of Pride ond

Oe EEO — — —

—
The Contents.
of Lowolinefs. The finfuluefs of it. Particula- remedies, 446.
P. 16. How to efcape the fin of Fulnefs, Gulefity or Glutto-
ny, byfaith. The mifcbiefs of ferving the appetite. Particular
rentedies, 465
Chap. 17. How faith muft conquer flak and idlentſi. Who ave
guilty of this fin. Cafes vefolved. The evil of idlineſi. There~ |
es

ON 7 |

’ . 47
Chap. 18. Unmercifuine[s to the poor, to be conquered by faith. 7 fy
——— 492
P- 59. How to live by faith in adverfity, 493
Chap, 20, Hew te live * in trouble of confeience, and doubts
| * our falvetion. The deference between truc and falfe repen-
Fance, Howto apply the univerſal grese t0 eur comfort. The |
danger of cafting our part ow Chrift ; and of afcribing aD me. -
Lanchely difturbances and vboughts te the {pivit. . Of the trying -
the fpiris : and of the witnefs of the Spirit, 47
Chap. 21. How to live by faith in the publick Wofbipping of God,
| Overvalue net your oven manner of Weefhip, and evervilifie noe
ther mens. Of communion with ethers, _ 519
Chap.a2. How ty pray in faith, $27
p. 23. How to live by faith towards children andother Re~
lations

9 539
Chap. 24. How by faith to order our off elions to publick Societies,
and to she unsenverted world, . $35:
Chap. 25. Flow to live by faith inthe love of one envther, and te.
stertific felf-leve. It is our own intereft and gain, to leve our
neighbours as our felves. Objeions wherein it coufifteth. What -
isthe fincerity it. Genfectaries. Loving others as your
felves is a duty even as te she degree, 339
Chap. 26. How by faith to be folewers of the Saints, and to look -
svith profit to their examples and their end, andto bold com-
munion with the beavenly Society. Reafons of tbe duty. The -
nature ofit. Nigatively,. sebet it is nots and Afirmatively,
what it is; Wherein they muft be imitated, . §56-
Chap. 27. How to receivethe fentenceof death, and bow to die :
by Feith, 89
Chap. 28: How by faith to lok aright to she coming of fi us
| 594

ee ñ SEO — —

ne, lean a c — — 7 5 757575— —

Chriſt in Glory,
(ba) Readers, -

a . * e
— —*
Loe — 8X ~~ .
.

bad

_ Reader, The firft and great Errour of the-Prigter, is, chat he
_ hath noe difiaguifhed che three diftin® Parts of the Frea-
tile. Theretore you muft write Pages. PAR T. 1. and
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a y
&
e et e . .

THE

Life of Faith. |

Hep REWS WW. 1.

Now faith is the fubftance of things hoped for , .

‘the evidence of things not feen.

Hough the wicked are diftingsithed ia-
to Hypocrites and Uabeli vers, yet Hy-
pocrites-themfclves ase Uabeficvers too.,
They have no faith which they canju-
fife, by its prevailing efficacy aad
works: and therefore have no faith by
which they can be juftified. Becaufe their
. . © difcovery is needful wo their recovery, and

all our faivation depends on the fiacerity of our faith. 1 have

chofen this text, which is a defcriptioa of faith, that the

opening of -it may help us for the opening of our hearts, and

refolving the great. queftion, on which our endlefs If de-
nds.

re To be aChriftian, and to be a Believer in Chaiſt, are words

“in Scripture of the fame fignitication. If you have not faith,

you are not Chritiens. This faith hath various offices and,
. B OO objects.

° The Life of Faith.

obj?cts. By it weare jaftified, fandified and faved, We are

jeisfied, not by believing that we are juftified, but by believing

that we may be jufificd. Not by receiving juftification imme-

liasely, but by receiving Chrift for onr juftification: not by meer
wece pting the pardon in it felf, but by fith receiving bie that
procureth and beftoceeth it, on his terms: Wot bp meer accept.
ing beaith, but by receiving the Phyfician and his remedies, fer

beak: b. att .
F sith is the practical Believing in God as promiſing, and Chrift

as procuring juftification and falvation. Or, the pradical belief
and acceptance of life, as procured by Cbrift, end promifed by

God in the Gopel. oe

The everlafting fruition of God m Heaven, is the ultimate
obje@. No man believeth in Chrift as Chrifl, that believeth
not in him for eternallife. As faith looks at Chrift as the xe-
ceffary means, and at the divine benignity as the fountain, and
at his veracity as the foundation or formal objed, and at the
promife, as the true fignificatien of bis will, fodoth it ultimete-
ly look at our falvation, (began on tasth, and perfe@ed in
Heaven) as the end, for which it looketh at the reff. 3

No wonder therefare if the holy Ghoft here fpeaking of the
Dignityand Power of faith, do principally infift on thae part of
its defcription, which istsken from this final obje@.

As Chrift himfelf in his Humiliation was rejeded by the
Gentiles, and a flumbling ſtone to the Jems, defpifed and not
eſfeemed, Ufa. 53. 2,3. having made bimfelf of no. reputation,
Phil. 2 7. So faith in Chrift as incarnate and crucified, is de-
{pifed and counted fooliſuneſi by the world. But as Chrift in
his glory, and the glory of believers, ſhall force them to an
aweful admiration; fo faith it (clf as exercifed on that ghry,
is. more glorious in the eyes of all. Believers are never fo re-
verenced by the world, as when they converfe in Heaven, and
the Spirit of Glory refteth on them, 1 Pet. 4. 14.

How faith by beholding this glorious end, doth move all
the faculties of the foul, and fubdue the inclinations and in-
tereſis ofthe fleth, and make the greateft fufferings tolerable,
is the work of the holy Ghoft in this Chapter to demonfirate,
which beginning with the defcription, proceeds to the proof.
by acloud of witneſſes. There axe. two forts of perfons (and

imployments )

— ö—e,s ——

The Life of Faith.

imployments) in the world, for whom there are two con
trary ends hereafter. One fort fubje@t their reafoa co their
fenfual or carnal intereſt. The other fubje@ their ſenſes to
their reafon, cleared, condu@ted and elevated by faith. Things
prefent or poffeffed, are the riches of the fenfual, and che
byas of their hearts and lives: Things abfent but beped for,
are the riches of Believers, which a@Quate their chief en-
deavours,

This is the fenfe of the texe which Ihave read to you;
which fetting things boped for, in oppolition to things prefent,
and things xuſeen, co thofe that fenfe doth apprehtnd, affureth ~
us that faith (which fixeth on the firft) doth give ‘to its ob-
jed a fubfifience, prefence and evidence, chat is, it feeth that
which fupplieth the want of prefence and viſibility. The detsacs,
is that which quoad effcdtum is equal to a prefent fulfiftince. And
the taeyxes, the evidence is fomewhat which quaad effectum
is equal to vifibility, As ifhehad faid, [ Though the glory pre-
mifedto Belsevers, and expeted Ly tbem, be yet tocome, andon-
ly hoped for, and be yet unfeen and only believed, yet as the found
believer as truly afected with it, and allied by its attr ddive
force, as tf it weve preſent and befurt bis eyes] as a manis by
an inheritance, oreftate in reverfion, or our of fight, if well
fecured, and not oaly by that which is prefent to his view.
The Syriack Interpreter inftead of a Tranflation, gives us a
trae expofition of the words, vix. [ Faith is a certainty of t boſe
things that are in bope, as if they did already aGwaly exift, and
the revelation of thofe things that are not feen. a

Or you may take the fenfe in this Propofition, which I am,
next to open further, and apply, viz. [That the nature an
ufe of faith is tobe asit were inſtead of prefence, peffeffion ay
fight : or te make the things that mill be, as if they were alregdy
ig exiftence , atid the things xnfeen which God revealetb, as if
our bodily eyes bebeld them. | —3
1, Not chat.faithdoth realy ebange its object. 2. Nor doth,
it give the fame degree of apprebenfar and offedions, ab the
fi of prefent things would do. But 4. Things inyifible axe
the objeG@s of our faith. — ye

2. And Faithis effeual infteed of fight-to all. thelé ules:
1. The opprebenfton isas infePible, becaule of thé, obje@ive

' Ba _ certainty,

— — — — — — — — — —

The Life of Faith.

certainty, (though not fo fatisfaQory to our imperfe& fouls )
as f the things themfelves were feew. 2. The wallis determin-
edby it in its næcſſary confent and choice. 3. The affections are
moved in the neceſſary degree, 4. Uc ruleth in ous lives, and
bringcth us through duty, and futfering, for the fake of the
happinels which we belicve.

_ 3. This Faithis a grounded wife and juftifiehls a@: anin-
fallible kuowledge, and often called fo in Scripture, Joba 6 69.
1 Cor. 15.58. Row. 8. 28, &c. And che conflitutive and ef-
ficient caufes will juftifie rhe Ni sme.

We know and are ixfallibly fure, of the trath of God, which
we believe: Asit’s faid, Fobn 6.°69. (We believe and are fure
that thou art that (brift, the Son cf the living God. | 2 Cor.5.1.
[We kriaw that if our earthly boufe of thie tabernacle were dif-
folved, we bave a building of God, an boufe mot made with bands,
eternal inthe Heavens.) Rom. 8.28. We knom that all things
svork togerber for good te thrm that [ave God] 1 Cor. 15.58.
You know that your lebour is ast in vain inthe Lord ] Joh. 9.29.
[We kniw God ſpoke to Mofes, &cc.] 31. (We know God bear-
eth not fisners. | John 3.2. We know thou art a Teacher come
from God.| So 1s Fobs 3.5,15. & 1 Pet. 3.17. and many
other Scriptures tell you, that Believing God, is a certain in-
fallible {ort of kys-wledge.

I fhall in jattification of the work of Faith, acquaint

youbriefly with 1. Thatinthe Nature of it: 2. And that
in the caufing of it, which advanceth it, to be an infallible
knowledge.

1. The Believer kuows (as fure as he knows there is a God)
that God is true, and his Word is true, it being impoffible for
God to lie, H.b. 6.18. God that cannot lie bash promifed,
Titus 1. 2. |

3. He knows that the holy Scripture is the Word of God;

by his Image which it beareth, and che many evidences of

Divinity which it containeth, and the many Miracles: (cer-

tainly proved) which Chrift, and his Spirit in his fervants,

wrought to confirm the truth. 3. And therefore he knoweth

affuredly the conclufion, that all this Word of God is true.

_ And for the furer effeQing of this knowledge, God doth

not only fct before us tlie afcertaining Evidence ef his own
| veracity,

The Life of Faith.

veracity, and the Scriptures: Divinity; but moreover, 1. He
giverk us to believe, Pil. 1.29. 2 Pet. 1.3, For it i mot of our
felves, but isthe gift of God, Ephef. 2.8. Faith is one of the
fruits of tbe Spirir, Gal. 5.22. By the drawing of the Father,
we cone tothe Son, And he that hath kucwlege given from
Heaven, will certainly sew : and he that hath 3 aith giver
him from Heaven, will certainly believe. The heavenly Lighe
will diflipate our darkoefs; amd infallibly iluminate. Whilet
God lets before us the glafs of the Goſpel in which the things
invifible are revealed, and allo gavcs us eye ſight to behold them,
Believers muft needs be a heavenly people, as walking ia that
lighe which procecdeth from, and leadech (o the celeftial ever-
lating Light. ae .

2. And chat Faith may.be fo powerful as to ferve inftead
of fight and prefence, Believers bave the Spirit of Chrift within
them, to excite and actuate it,and help them atainſt all tempta-
tions to unbelief, and to work in them all other graces that
concur to promote the works of Fath ; and to mortifie thofe
fins that hinder our believing, and are contrary toa heavenly
Life: So that as theexercife of our fight, and tafle,and hearing,
and feeling, is caufed by our natursl life; ſo the exercife of
Faith and Hope, and Lovey upon things unfcen, is caufed by
the holy Spirir, which is the principle of ovr. new life, 1 Cor.
2.12. We bave received the Spirit, that we might know the
things that ave given ns of Ged. | - This Spirit of Ged acquaint-
eth us with God, with his veracity and his Word, Heb. 10. 30.
We know bim that hath faid, I will never fail thee, nor forfake.
thee.] This Spirit of Chrift acquainteth us with Chriſt, and
with his grace aod wil!, .1 Cor. 2. 10, 11, 12... This heavenly
Spirit acquainteth us. with Heaven, fo that (We know that when.
Chrift eppeareth, we Mall be like bim,; for we foal fee bimas be
is, 1 Joh. 3.2. And we know that be wus manifefted to rake.
away fin, | 1 Joh. 3..5.And will perſect his work,and prefent us.
fpotiels to -hisFarher, Eph, §.:26,.27.. This bravenly Spirit pof-.
ſeſſeth the Saints with fuch heavenly difpofitions.and · deſires, as.
much fecititate the workiof Faith. Ic bringethus to. a beaveniyp.-
cenverfation, and maketi us live as felese-cuizeusofthe Saints,
and in the boufrold of Ged, Phil.3.20. Eph.a 19. Ic is within us a

pirit. of fupplication,. bgeathing heaven-ward, with fighs and.
are B 3. groans -

;

The Life of Faith.

groans wwbich cannot be exprefied; and as God knometh the
meaning of the Spirit, fo the Spirit knaws the nund of God,
-Rom. 8. 37.1 Cor. 2. 11. |

3. And the work of Faith is much promotcd by the firi-
tual experiences of Believers, When they find a confiderable
part of the holy Scripeurés verificd on themſel ves, it much con-
Grmeth their Faich as to the whole. They are reaFy poffiffed
ofthat heavenly difpolision, called, Tbe Divine Nature, and
‘have felt che power of the Word upon their hearts, renewing
them to the Image of God, mortilying their moft dear and
Grong corruptions, dhewing-ehem a greater beauty and dcfi-
sablenets in the Objects of Faith, than is to be found in fen-
fible things: They have found many of the Promifs made
good upon themfelves, in che anf{wers of prayers, and in great
_ déliverances, which firongly perfwadeth them robelieve che
weft chat are yet to beaccomplithed. And txperience is.a very
powerful and fatisfying way of conviction. He that fecdotb, ag

at were, the firft truss, the earneft, and the beginnings of Hea-

ven already in hisfoul, will more eafily gnd affuredly belicye
that there is a Heaven hereafter. [ We. kom that the Son of: God
woome, and bath given.us on anderfianiding, that.we maykacse
bim.thet is trae, andwe are in bim that is true, even in bid
Son Jeſus Chrit : This ia the true God and eterual lift, ] + Joh.
5.20. [He thst belie vetb on the Son bath the witnels in bimfe i,
Verf, 10. ] There is fo great a likenef of the holy and beavenly
nature in che Saints, to the bexvealy life that God hath promi-
fed, chat makes it che more cafily believed. ;
4: And it exceedingly helpeth our Belief of che life that’s
yet unfeen, to find that Nuture affordeth us undeniable Argu-
ments co prove a future Happinefs and Mifery;: Reward and
-Punifhment, in the general 5‘ yea and in (pecial, that the Lavo
and Fruition of God is this Reward , and that the effe@s of
his difpleafuré are this Punifhment: Nothing more clear and
certain than that there ¢ «4 Ged, (He muft bea fool indecd that.
dare deny it, Pſal. 14. 1.) as alfo that-this God is the Creatour:
of the rational nature, ind Hath the abfolute right of Sovtraigu
Government : ahd theréfore that the rational Creature oweely
him the moft fall and abfolute obedience, and deferveth pu-
nifhment if he difobey. And it’s moft clear that infinite good.
Js ne

es ee” eveeEee ——⏑—

_ The Life ‘oft F aith.

nefs fhould be loved above all finite imperfe@ created good :
And it’s clear that the rational nature js fo formed, that with-
out the bopes and fears of another life, the world neither #,
not ever was, nor (by ordinary vifible means) can be well

‘governed 3 (fuppofing God to work on man according to
"his nature.) And itis moft certain that it confiftech noe with

infinite wifdom, power and goodnefs, to bé put torule the
world in all ages, by fraud and falfhood. And it is certain’
that Heathens do for the moft part through the world, by the
light of nature, acknowledge a life of joy, or mifery to come:
And the moft hardened Atheifis, or Infide's muft confeft, that
[Yer ought they.know there may be fach a life: | « being impoffible
they fhould know or provethe contrary. And it is moft cer-
tain that the meer probability or poſſibility ofa Heaven and Hell,

: (being matters of fuch unfpeakable concernment) fhould in

reafon command our utmoũ diligence to the hazard or fofs
of the tranfitory vanities below : and confequently that a holy
diligent preparation for another life, is meturslly the duty of
the reafonalle creature. And it’s as fure that God hath not
made our nature in vain ; nor fet us ona life of vain impley-
ments, nor made if our bufinels in che world to feck after
that which cannever be attained. i ssi;

~ Thefe chings, and much more, do thew that nature afford-
eth us fo full a teftimony of the life to come that’s yet iavifib!e,
that ic exceedingly helpeth.us in believing the fupernatural
acyelation of it, which is mose full.

5. And though we have not ſeen the objects of. our faith,
yet chofe that have given us their infallible reftimony by infal-
ible means, have feen what they teflified. Though [mo mas
bath feen God at any time, yet the anly. begotten Son which ts in
the befom of tbe Father, bath declared bim, Joh 1.18. (Verily,
uerily, (faith ous. Lord) we [peck that we know, and teffifie
that we bave feew| Joh. 3. 11. Verſ. 31,32. (He that cometh -
from Heaven is above af, and what be bash (een and beard tbat
be teſtifieib. | Chrift that bath told us faw the things that we
have notften: and you will believe hooeſt men that fpsakro
you of what they were eye-witneffes of. And the Difciplesfew ~
the pérfon, the transfiguration, and the miracles of Chrift.
Eufomuch that obs thus beginneth his Epiftle, 1 Cor. 1. —

The Life of Faith,

[That which was from the. beginning which we have beard,
which we have feen with our eyes, which we bave lock-d upin,
andour bands bave bandled of the Word of life, (for tbe Life was
manifeſted, and we bave feen it, and bear witnef, and fbew it ta
you, that eternal life. which was with the Father, and was ma-
nifefted untous:) That which we bave feen and beard declsre
we unto you. | So Paul, 1 Cor. 9. 1. Am I not an Apoftle ? bave.
bave I not feen Jeſus Cbriſt our Lord, 1 Cor.15 5 6,5. [He
was feen of Cepbas, then of thetwelve: after thst be was fren
of above five bundred brethren at once, of whom the greater part
_ Vemain unto thw prefent | Heb. 2.3, 4. Thu [great falvation at
firft began to be fpoken by the Lord, and was confirmed to us Ly
shem thet beardbim, God alfe beaving them wit neſi, batb with
fgns end wonders, and with divers miracles and gifts of the bely
Ghoft, according to bie own sill. 2 Pet.1.16,17.[ For we bave not
followed cunningly devifed fables, when we wade known unte you
the power and coming of our Lord Jeſus Chrift, but were cye-
switnelfes of kis Majefty: For be received from God the F atber bo-
nour and glory, when there came fuch a voice to bim, from she ex-
cellent glory: This is my beloved Son in whom I am well pleased :
And this voice which come from Heaven, we beard when we
sorre with bim in the boly Mount.) And therefore when the
Apotiles were commanded by theis perfecutors, not to /peakat:
all, or teach inthe name of Fefus, they anfwered, [We cannot
but fpeak the things which we bave feen and beard. | As 4. -
18, 20. So that much of the obj:@s of our faith tous invi-
fitle, have yct been feem by tboſe chat have inftrumentally re-
vealed them; and the glory of H:aven it felf is feen by many
millions of fouls, that are now poffeffing ir. And the tradi-
tion of the Teftimony of the Apoftles unto us, is more full
and ſatisfactory, than the tradition of any Laws of the Land,
or Hiftory of the moft unqueftionable affairs that have brea
done among the people of the carth : (as Ihave manifefted
elfewhere.) So that faith hath the infallible Teftimony of God,
and ofthem that have feew, and therefore is tous inftcad of
ight. |
fs 6. Laftly, Even the enemy of faith himfelf doth sgainft his.
will confirm our faith by the violence and rage of malice, that
he ſtitreth up in the ungodly againft the life of faith and holi-
| | NCIS 5

- — — —

— — ew — —
-

The Life of Faith.

‘ nefs3 and by the imporfunity of his oppolitions and tempta-

tions, difcovcring that i¢is not for nothing that he is fo mali-

- cioufly folicitous, induftrigus, and violent,

‘And thus you fee how much faith hath, that fho:.ld fully
fatistic a rational man, inftead of prefence, pufft (ion and fipht

If any fhall here fav, [ But why would not God Lt vs bve
a fight of Heaven ov Hel, when be cold not but keww 8! at ig
wold move generaby ard certain y have prevailed forthe couv.r-
ſion and Salvation of the world: Doth be envy us the mot ff Guay
means 2]

1aniwer, 1. Who art-thou O man that diſputeſt againg
God? fhall the thing formed fay to him that form:d it, Why
haft chou made me thus? Maſt God come down to the bar of
man, to render an atcount of the r.afon of his works? Why
doye not alfo ask him a reafon of the nature, fituation, magni-
tude, order, influences, &c. of all che Scars, and Superiour
Orbs, and call him to an account for all his works? when yct

. there are fo many things in your own bodies, of which you

little underftand the reafong Is it not intolerable impudency,
for fuch worms as we, {0 low, fo dark, to queſtion the etcrnal
God, concerning the reafon of his Laws and difpenfations ?
Do we not fhamefully forget our ignorance, and our diftance ?

2. Bucif you muft have areafon, let this fuffice you: It is
fit that the Government of God be fuited to the mature. of the
reaſonable ſubject. And Reaſon is made to apprchend more than
we fee, and by reaching beyond fenfe, to carry us to feek things
higher and betcer than Jenfecan reach. If you would have a

man underftand no more than he fees, you would almok |

equalize a wife man and a foo/, and make a man too like a beaſt.
Even in worldtp-matters, you will venture upon the greateſt
coft and gains for the things that you ſee uot, nog ever ſaw. He
thathath ajourney (6 go toa place that he sever fae, will
not think chat a fufficient reafon to ftay at home. The Mer-
chant will fail 1000 miles tea Land, and for a Commodity,
that he sever faw. Mult the Husbandman fee the Herveft before
he plow his Land,and fow his feed ?Muft the fick man fee/,thae
he hath healeh before he ufe the means to get it? Muft the
Souldier fee that he hath che viGory before he fight? You

would take fuck conccits in worldly matters to be the fym-
Cc ptoms

— — —

The Life of F aith,

ptoms of dittraGtion : And will you cherifh them where they
are moft pernicious? Hath God made man for any end, or for
none ? If nene, he is made in vain: If for eny, no reafon can
expe@ that he fhould fee his end, before he ufe the means, and
fee his bome before he begin to travel towards it. When chil-
dren firft go to School, they do not fee or enjoy the learning
and wifdom which by time and labour they muft attain. You
will provide for the children which you are like to have be-
fore you fee chem. To look that fight which is our fruition if
felf, thould go before a holy life, is to expe@ the end before
we will ufe che neceffary means. You fee herein the govern-
ment of the world, that it is things unfeen that are the inftru-
ments of rule, and motives of obedience. Shall no man be
reſtrained from felony or murdess, but he that feeth the AC
fizes or the Gallows? It is enough that he forsf:etb them, as
being made known by the Laws.

Ie would be no di/crimination of the gted and bad, the wife
and foolif, if the reward and punifhment muft be feen ? what
thief fo mad as to fical at the Gall8ws, or before the Judge ?
The bafett habits would be rcftrained from a@ing, ifthe re-
ward and punifhment were in fight. The moft beaftly drun-
kard would not be drunk ; the filthy fornicator would forbear
his tuft ; che malicious enemy of godlinefs would forbear theiz
calumnies and perfecutions, if Heaven and Hell were open to
their fight. No man will play the adulterer in the face of the
Affembly : The chaf and unchaft fcem there alike: And fo
they would do if they faw the face of the moft dreadful God.
No thanks to any of you all to be gedly if Heaven were to be
prefently feen? or toforbear your fin, if you faw Hel fire, God
will have a-meeter way oftryal : You thall believe his prowifes,

if ever you will have the benefit, and belicue his shreatnings, if

ever you will efcape the threatned evil, |

The Life of Faith.

CHAP. æ.
Some U(es.

Vſe i. Tis being the nature and ufe of Faith, to appre-

hend things abfent as if they were profent, and
things unſeen, as if they were vifible before dur eyes; you may
hence undesftand the wature of Corifiianity, ond what tt is to be
atvrue Believer. Verily, it is another matter than the drcaming,
(clf-deceiving world imagineth, Hypocrites chink that chey
are Chriftians indeed, becaufe-they have entertained a ſuper-
ficial opinion, chat there is a Chriſt, an immortality of fouls,
a Refurre@ion, a Heaven and a Hells though cheir lives bear
witneſs, thar this is not a diving, and «ffedwel faith , but it is
their fenfitive faculties and intereft that are pred minant, and
are the byas of theirs hearts. Alas, alittle obfervation may tell
them, that nocwithfanding tl.cie moft confident pretentions
to Chriftianity, they are ucterly unacquainted with the Chri-
ftian life. Would they dive as thty do, in worldly cares, and

_ pampering of the Aeſh, and neglect ef God and the fife to

come, if they faw the things which chcy fay they do dedeve ?
Could they be fentual, ungodly and (ccare, if they had a faith
thatferv'd inſtead of fight ?
Would you kaow who i¢ is that és the Chetftian indeed ?
1. He is one thos lineth.(infome meafore) as FF be faw tbe
Lord: Believmg in that God that dweleth msbrinaccepible
light, that cannot be fees by nbortal tyes, he liveth as before
his face. He (peaks, he prayes, he thinks, he deals with mem,
as if he faw the Lord’ftand by. No wondex therefore if he
do it with reverence -end boly fear. No wonder if ‘he make
lſighter of the {miles or frowhs of mortal man, chan others do
that {ce stone higher; and if ht obferve wot the luftre of world-
ly dignity, or fi:thly beauty, wifdor ot vain-gtory, beſdre
che tranfcendcat sacomprchenfible light, to which the Sen it
{elf is darkneft. When be acosketh dw'is fill with God, Pfal.
134.8. fie fas she Lord closics before bim, becauſt be & at
bw right band, be is not moved, Piel. 16.8. Awd therefore the
life of Believers is oft called, a walking with God, and awaiking
C 2 . before

. r2

- The Life of Faith.

bef-ve God, as Gen. §. 22, 24. & 6.9. & 17. 1. in the cafe of
Henoch, Noab, and Abrabam. All the day doth be wait on God,
Pfal. 25.5. Imagine your (elves what manner of pesfon he

muft be that fees the Lord, and conclude that fuch (in his.

meaſure) is the true believer. For by faith be feeth bim thee
is invifible (co the eye of ſenſe) and therefore can fosfake che
glory and pleafures of the world, and feareth nor the wrath of
Princes, as it’s faid of Moſis, Heb. 11. 37. |

2. The Believer is one that liverb on æ Chriff whons be me-

ver ſaw, and trafteth in him, adbereth to him, acknowledgeth.
his benefits, /eveth him, snd refycetb in him, as if he had’

feen him with his eyes. This is the faich which Peter calls
more. precious then pevifbing gold; chat maketh us love bine

whem we bave not fern, end in webom though wow we fee bim

mot, yet believing we rep yce, mith unſſeakæble and glorious jry,
a Pet. 1. 8. Chrift dwelleth in bis beavt by faiths not only by bie

Spirit; but objeGiveiy ; as our deareft abfent friend, doth dwell

in our eftimation and affeCtion, Epbef. 3.17. O thatthe mi-
ferable Infidels of the world, had the eyes, che bearts, the exe
périenses of the true bsliever! Then they that with Themes

tell chofe that have feen him, ( Excep: I- may fee and feel, I
_ will not believe] will be forced tocry out, [My Lord sxdmy

God,.| Joh. 20. 25, Sec.

3. 4 Believer is one that judgetbof the man by bis invifible
safide, and not by outward appearances with a flethly worldly
judgement. He.fectb by faich a greater uglinefs in fin, than in
any the moft deformed monfter. When the unbeliever faith;
what harm isit to pleafe my fic, in eafe, or pride, or meat
and drink, or lufiful wantonnefs? the believer takes it: as the
queftion of a fool, that fhould ask { what harm is it to takes
dram of Mercury or Arfenick? | He feeth the vicious evil, and

forefeeth the conftquent penal ‘evil, by the eye of faith. And

therefore it is chat he pittieth che ungodly, when thcy pitty
not themfelves, and {peaks co them oft with a tender heart in
compaffion of their mifery, and perhaps weeps over them (as
Paul, Phil. 3. 18,19.) when he cannot prevail, when they
weep not for themfelves, but hate-his love, and (corn his pitty,
and bid him keep his lamentations for himfelf,; becaufe they
fee not what he fees... .

_ He

The Life of Fatth.

» He feeth alfo the mward beauty of the Saints, (as it thineth
forth in the holinefs of their lives) and chrough all their fordid
Poverty and contempt, bchoideth the image of God upon them.
For he judgeth not of fin or bolinefs as they now appear to the
diftracted world; but as they will be judged of at che day
which he forefeeth; when fin wilt be the aame, aud holinefs
the honoured and di fired fate, .

NHe can fee Chrift in his poor defpifed members, and love’
God in thofe that are made as the {corn and off-fcouring of all
things, by the malignant unbelieving world. He admirech the
excellency and happinefs of thofe, that are made the laughing-
ftock of the ungodly : and accounteth the Saints the moſt ex-
cellent on earth, Pſal. 16.2. and-had rather be one of their
commopnion in rages, than fit with Princes-that are naked
within, and void of the true and durable glory: He judgeth
of men as he perceiveth them to have more or fefS of Chrift.
The worth cf a man is not obvious to thefenfe. You fete
his ſtature, complexion and his cleths , but as you fee not his
learning or skillin any Att whatfoever, ſo you (ce not his grace
and heavenly mind. Asthe fowl it ſelf, fo the finful deformity,
and the holy beeuty of it, are to us invifible, and perceived on-
ty by their fruits, and by theeye-of faith, which feeth things
as God revealsthem. And therefore in che eyes of 2 true Be-
liever, avile perfonis contemned; but be bonoureth thofe that
fear the Lord, Pfal. 15. 4.

4. A true Beliewer doth fetk æ beppinefs which be never
Jaw, and thet with greater eſtimation and refolution, then be
feeks the moft excellent things, that be bath feen. In all his
prayers, his labours; and his fafferings, it isan ufeen Glory
that he ſeeks: he feetb not the Glory of God, nor the glort-
‘fied Redeemer, nor the world of Angels, and perfected fpi-
fits of the juft: but he knoweth by faith, that ſuch a God,
fuch a Glory, fach a world as this there i, as certain as if his
eyes had {cen it. And therefore he provides, he lives, he
hopes, he waits, for this uafeen ftate of fpiritual blifs, con-
temning alt the wealth and glory, that fight can: reach in com⸗
parifon thereof. He believeth what he fol fees and thérefre

ftrives chat he mey fee it: It’s fomething above the Sab, ard .

all that mortal eyes can fee, which is the end; the bepe, the

3 . porsien. :

The Life of Faith.

portion of a believer, without which all is nothing to nm >
and for which he trades and (ravels here, as worldlings do for
worldly things, Mattb. 6. 20, 21.Col. 3. 1. Phil. 3. 20.

5. & truc Belicver doth all bis life prepsre fi" æ day that is
yet to come, and for an account of all the paflages of his lifc,
though he hath nothing. but the Word of God, to affure him
of it. And therefore he lives as one that is hafting to the
prefence of his Judge ; and he contriveth his affairs, and diſ-
pofeth of his worldly riches, as one that looks to hear of it
again, and as one that semembreth the Fudge is at the door,
James 5. 9. He rather askech, [what life, what words, what
aGions, what way of ufing my cflate and intereft, will be
Sweetcft to me inthe review, and willbe beſt at laft when [
muft accordingly receive my doom ?] than [what is moft .
pleafant to my fleth ? and what will ingtatiate me moft with
‘men? and what will accommodate me beft at prefcnt ? and
fet me higheſt in the world? ] And therefore ic is, chat he
pitticth the ungodly even in the height of their profperity 5.
and is fo carneft (though it offend them) toprocure theis re-
covery, as knowing that how fecure foever they are now,
they muff give an account to bim that is ready to judge the

quick and the dead, 1 Pet. 4.5. and that then thecafe will

be alcered with the preſumptaous world.
SG. Laftly, A true believer is careful to prevent a threatned
mifery which be never felt, and is awakened by holy fear to
Mye from the wrath to come, and és iodultrious to efcape chat
place of torment which he never faw, as if he-had den it with
his eyes. When he heareth but the found of the trumpet, he
tekes warning that be way fave bis foul, Ezek. 33.4. The evils
that are bere felt and feen, are not fo dreadful to him, as thofe
that he never faw or felt. He isnot (0 careful and refolute, to
avoid the ruinc of his eſtate or name, or toavotd the plague,
or fword, or famine, or the Gorching flames, or death, or tor-
ments, as he is to avoid the endicls torments, which are
theeatned by the righteous God. Ic is a greater mifery in his
eficem,, to be resl{y undone for ever, than feemingly only for «
sonea, gnd.to be cait off by God, chan by all the world; and
tp fie in Hell. than tq dufes any temporal calamity. And
cherclore hedcats it inpse, and doth more to avoid it; and is

The Life of Faith. = SSOS*=~S~S«SS

more caft down by the fears of Gods difpleafure, than by the
feelings of thefe prefent fufferings. As Nosh did for his pre.
fervation from the threatned deluge, fo doth the erue Believer —
for his prefervation from everlafting wrath, Heb. 11.7. IBy
faith Noak being warned of God of things mot feen as yet, moved
- sith fear, prepared an Ark, to. the faving of bis boufe, by the ..
sebich be condemned the world, and became beiv of the righreouſ-
wefs, which is by faith] God firft giveth warning of the flood :
Noæb believeth it: not with a hfele/s, but a working faith:
thae firft moved in him a felf-preferving fear: This fear
moveth Nob to obey the Lord in the ufe of means, and to
prepare the Ark; and all this was, to fave himfelf and his
houfe from a flood, that was as yet unfeen, a Hd of which m na-
ture there was no appearance. Thus doth God warn the fin-
ful world, of the day of judgement, and the fire that is un- -
quenchable , and srve believers take his swarning ;. and believing
that which they cannot fee, by fear they are moved to flye to
Chrift, and ufe-his means to {cape the threatned calamity. By
this they become the beirs of that Righteoufne8 which is by
faub, and condemn the unbelieving careleſi world, that take .
not the waning, end ufe not the remedy. __

By this time you may fee that the Life of Fateh is quite
another thing, than che fifelefs epinion of multitudes that call
themfelves believers. To fay [Ibelicvetheve is «God, a Chrift,
4 Heaven, # Hell.) is as eafte as te is common, But the faith of -
the ungodly is but an uneffcCtual dream. To dream that you
arcfighting, wins no vidtories: To dream that you are eat-.
‘ing; gets no firength. Todream that you are running, rid
no ground: To dream chat you are plowing, or fowing, or
reiping, procureth but 4 fruitlefs harveft. And to dreanr
that. you are Princes, may confit with beggery. Ef you do
any more than dream of Heaven and Hell, how 4s it that you .
ftir not, and mrke it not appear by the diligence of your
" lives, amd the fervour of your duties , and the ferioufnels of
your endeavours, that fuch wonderfal uncxpreffible over-
powering things, are indeed the matters of your belief? As
you love yool fouls, take heed left you take an vwage of fait
co be the thing ic fel. Faith fets on work the powets of the -
foul, for the obteining of that joy, anid the efeaping of thae

oe mifesy

The Life of Faith.
aifesy which you believe. But the swage of faith in GIf de-

ceivers, neither warms aur works: it conquereth ao difficul-
ties, it Airs not up to faichfulducy. It's blind, and therefore
feak aot God, and how then fhoald he be fearéd and loved ?
i. feeth not Hell, aad cherefore the fenfelefs foul goes on as
fearlefly and mernly co the unquenchable fire, as it he were
in the ſafed way. This image of faith annih lateth the moh
potent obj.€s, as to any due impreſſion on the foul. God 1s
asno Gcd, and Heaven as no Haven, to theſe smaginary
Corifizns. - fa Pince be in the room, 3n image reverenceth
dim oor: If mulick and fealting be there, an image finds no
glea(useinthem. If fire and fword be there, an image fears
them not. You may perceive by the fenfelefs. neglecttul car-
riage of ungodly men, that they fee not by faith the God that
they dhould love and fear; the Heaven thee they fhould feck
and wait for; or the Hell chat chey thould with all poffible
care avoid. He is indeed the true Believer that (allowing che’
diffcrence of degrees) doth pray as if he (aw theLord; and

~ (peak and live as alwaics in his prefence ; and redeera his time

as if he were to die to morrow, oras one that feeth death ap-
proach, and ready to lay hands upon him; that begs and cries
to God in prayer, as one that ferefeeth the day of judgement ;
and the endle(s joy or mifery that followeth: chat beftisreth
him for everlafting life, as one that ſeetb Heaven and Hell, by
the eye cf faith. Faithis a {crious apprehenfion, and caufeth
a ſerious converfation ; for it is inftead of fight and prefence. -
From allthis you may eafily and certainly infer, 1. That
true faith is a Jewel, rare and precious : ard not ſo common
as nominal carelefs Chriftians think. What fay they, Are we
not all believers? will you make Infidels of all that ave net
Saints ? ave none Chriftiens, but thofe shat live fo firsGly ? |
An{wer, I know they are not Infidels by profefion: but what
they are indeed, and what God will take them for, you may
foon perceive, by comparing the defcription of faith, with the
infcsiption legible on their dives. It’s common to fay, I de
believe: butis it common to find men, pray and live as thofe
that do believe indeed ? It is both in works of charity and of
piety, that.a living faith will fhew it felf. I will not therefore
contend about the name; If you are ungedly, unjuſt, or
uncharit able,

The Life of Faith.

“uncharitable, and yet will call your felyes Believers, you may .

keep the same, and {ee whether it will fave you. ‘Have you
forgotten how this cafe is détcrmined by the holy Ghoft hin-
felf, Fames 2.14, &e. What doth it profit my Brethren, if 2 man
Sey, be bath faith, and bath not works ? Can faith fave bim ?
F aish if it bash not works is dead, being aline, Thow belieu ft
thes there is one God: thou doft well: the Devils alfo believe
andtremble. Uf fucb a belief be it, that thou glorieftin, it’s
notdenyed thee! But wilt thou know, ob vain man, that
faith without works is dead? &c. Us there life where there is
no motion ? Had you chat Faith that is inftead of fight, it
would make you ni@re felicitous for the things unfeen, than
you are for the viftble trifles of this world.

2. And hence you may obferve, that msoft true B.lievers |

are weak in Feith. Alas, how far do we all fall fhore of the
love, and zeal, and care, and diligence, which we fhould have
if we had but once bebeld the things which we go believe ?
Alas, how deed are our affe@tions ? how flat are our duties?
thow cold, and how flow are our endeavours? how unpro-

fi:able are our lives, in comparifon of what one bours fight of

‘Heaven and Hell would make them be? O what a comfcrt-

_able converfe would it be, if 1 might but joyn in prayer,

praife, and‘ holy conference one-day or hour, with a perfon
that had feen the Lord, and been in Heaven, and born a part io
the Angelical Praifes! Were our Congregations compofed of
fuch perfous, what manner of worfhip would they perform
to God ? How unlike would their heavenly ravifhing expref-
fions be to thefe our ficepy heartlefs duties ? Were Heaven
open to the view of all his Congregation while Iam {peaking
to you, or when we are fpeaking in praycr and praife to God,

‘im gine your felves what a changeit would mike upon the

bc ft of us in our fervices! What apprehenfions, what affe-
Gions, what refolutions it would raife | and what a p: fture it
would caft us all into! And do we not all profes to believe

theſe things, as revealed from Heaven by the infallible God ?

Do we not fay, that fuch a Divine Revelation is as (ure as if
the things were in themfelvcs laid opénto our fight?, Why
then are we no mote’affe@ed with them? Why are we no

our

more tranfported by them ? Why do they no more command
a D ney.

)

. The Lift of Faith, —

- our fouls, and ftir up our faculties to the moft vigorous ang

lively exercile ? and call chem off from things chat are
fhot to us confiderable, nor fit ro have one glance of theeye
¢f our obfervation, nor a regardful choughr, nor the leaf
ffcGion, untefs as they fubferve theft greater things ? When
you obferve how much, in yout felves and others, the frame
of your fouls in holy duty, and the tenour of your lives to-
wards God and man, do differ from what they would be, if

you had feen the things that you believe, let it mind you~

of the great imperfeQion of faith, ‘and humble us all in the
fenfe of ourimbecility. For though I know thae the mof
perfed Faith, is not apt to raile {uch bigh affections in degree, as
thall be raifed by the bestifical vifion in the glorified, and as
prefent intuition now would raife, if we could attain its yet
feeing Faith hath as fare an Obje@ and Revelation ss fight ie
felf, though the manner of apprehenfion be Uf affeding, it

. fhould do much more with us than it doth, and bring us
' pearer to fuch offeions. and refolutions , as fight seould

canfe. :

Ufe 2. If Faith be given us to make things to come as if
they were at Band, and things unſeen as if we faw them, you
may fee fromhence, 1. The reafon of that boly feriou{uc of
Believers, which the sngedly want. 2. And the reaſon why
the ungodly want it. 3, And why they wonder at, and diftette
and devide this fevious diligence of the Saints.

1. Would you make it any matter of wonder, for men to
be more careful of their fouls, more fervent in their requefts

to God, more fearful of offending him, and more laborious.

in all holy preparation for eternal life, than the holicft and pre-

ciſeſt perfon that you know in all the world, if fo be that Heu-

ven and Hell were feen to them ?. Would you not rather won-
der at the dulnefs and coldnefs, and megligence of the beft, and
that they are not far more holy. and diligent than they are,

if you and they did fee thefe things ? Why then do you not

ceafe your wondering at their diligence ? Do you not know
that they are men, that bave fees the Lord, whom they daily.
ferve ? and ſeen the glory which they daily {ck ? and feen tbe

place of torments which they fly from? By Faith in the gle8
of Divine Revelations they have feen them. :

2, And .

ae, Ae se
The. Life of Faith.

9. And the seafon why the carele/s world are noc as dili-
gent, and holy as Belzevers, is becaufe they have not this cye
of Faith, and never faw thpfe powerful objects, that Be-
liewers fee. Had you their eyes, you would have their besrts
and Jives, O thatthe Lord would but illuminate you, and
give you ſuch a fight of the things wufeew, as every trac Be-
" fever hath! Whatahappy change would it make upon you?
Then inftead of your deriding or oppofing it, we fhould have
your company inthe holy path: You would then be fuch
your (elves, as you now deride. If you few what chey fee,
you would de as they do. When the heavenly light had ap-
peared unto Seni, he ceafeth perfecuting, and erquircs what
Chrift would have bimto do, that he might be fuch a one as
he had perfecuted: And when the fcales fell from his eyes,
he fells to prayer, and gets among the Believers whom he had
petfecuted, and laboureth and (uffereth more than they,

3, Bat till this light appear to your darkned fouls, you can-
not (ee the reafons of a holy heavenly life: end therefore you
will think ic hypocrifie, or pride, or fancy, and imagination,
og the fookifhneds of cracke: brain’d felf-conceited men. If you
fee a mas do reverence to a Prince, and the Prince himfelf

were ioviible to you, would you not take him for a mad |

man; and fay thet he cringed to the ftools or chairs, or
bowed to apa, os complemented with his fhadow ? If you
faw amans aGion in. cating and drinking, and {ce not the
meat and drink it (elf, would you noe think him mad? If

“you heasd men laugh, and hear not fo much as the voice of ©

hism chet gives the jeaft, would you not imagine them to be
byein-fick? If you fee men dance, and hear not the mufick 5
if you fe a Labourer theefhing, dr reeping, or mowing, and
fag. co carm or grafs before him; if you fee .a Souldier fight--
ing fos his hile, sad {ee noencmy that he fpends his ftrosks
upon, will you not takeall thefefor men diftraGted? Why
this is she cafe brtween.you snd the true Believers. You fee
thean reverently worthip God, bat you fee not the Majefty

which they ip, os they.do: You fte them as bufic for -
the faving of theis fouls, es 4f an hundred lives lay on its but

you {ca not the Ficli-from which they fly,‘nor the Heaven

they deck: and thesefoee you marvel why they make fo -
‘ D 2 much

The Life of Faith,

much 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 defire to be excufed, and think they

“have moreneedful things tomind. But did you /ce with the -

eyes of a true Believes, and w.re the amazing things that God
hath revealed tous, but open to your fight, how quickly
would you be fatisfied, and fooner mock at the diligence ofa
drowning man, that is ſtriving for his life, or at che labour of
the City, when they are bufily quenching the flames in their —
habitations, than mock at them that are ftriving for the ever-.
lafting life, and praying and labouging ageinit the evese.
burning flames-? a .
How {oon would you turn your admiration, againft the-
ftupidity of the casclefs world, and wonder more that ever.
min that hear the Scriptures, and fee with their eyes-the
works of God, can make fo hight of matters of {uch unfpeak-:
able eternal confequence ? Did you byt fee Heaven and Hell,
it would amaze you to think that ever many, yea fo many,
and fo feeming wife, fhould wilfully run into everlafting Gre,
and fell their fouls at fo low a rate, asifit were as cafie to be
in Hell as in an Ale-houfe, and Heaven were no better than a
beafily luſt? O then with what aftonifhment would you
think ! [Is this the fire that finners do {0 little fear? Is this’
the glory chat is fo neglected? ] You would then fee chat:
the madnefs of the ungodly is the wonder. 3 _
Use 3. By this time I thould think that fome of your ow
Confciences have prevented me, inthe Ufe of Examination,
which Iam next tocall you to. Ihope while I have been .
holding you the glafs, you have aot turned away your faces,
nor fhut your cyes: But that you have been judging your: -
ſelves by the light which hath been fet up before you. Have
not fome of your confciences ſaid ᷣy this time {If this be the .
mature and ufe of Faith, to make things unfcen, as if we faw :
them, what a defolate cafe then is my foul in?- how void of
Faith ?. how full of Infidelity? how far from the truth and .
power of Chriftianity ? How. dangcroufly have 1 long de-
ceived my felf. in calling my felf a true Chrifian, and pretend-:

ing to be atrue Believer? When never knew the. ife 4 :
- ast but took a dead opinion, bred only by education, wd a

The Life of Fash,

the cuftom of the Countrey inftead of it; little did I chink
that [ had been an Infidel at the heart, while I fo confidently
laid claim to the name of a Belicver! Alas, how far have I
been from living, ‘as one that feeth the. things that he profef-
fetb to B-lieve ] Iſ Come of your confciences be not thus con-
vinced, and perceive not yct your want of faich, I fear ic is be-
caufe they are feared, or afleep. an
But if yet confcience have not begun to plead chis caufe
ageinft you, let we beginto plead it with your confeiences :
Are you Believers ? Do you Live the life of Faith, or not? Do
you live upon things thas are unfeen, or upon the prefent vi-
fible baits of fenfuslity? That you may not turn away your
ears, or hear me with a fluggith fenflefs mind, let me tell you
firft, how nearly it concerneth you, to get this Queftion
foundly anfwered; and then, that youmay not be deceived,
let me help you toward the true refolution.
1I. And for the firft, you may perceive by what is faid, chat
faving Faith is not fo common, as thoſe that know not the
nature of it, do imagine. [Al men bave nt faith, Ja Thef.3.2.
O what abundance do deceive themfelves with Nemes, and
fhews, and a dead Opixion, and cuftemary. Religion, and take.
thefe for the life of faith ! . a |
2; Till you have this feitb, you have mo fpecial inter? in:

Chri. Icisonly Believers that are united to bim, and arc his
living Manbers: and it is by faith that be: dweBesh in our
bearts, and that we live in him, Epbef. 3.17. Gel. 2.20. In
vain do you boaft of Chrift, if you are not true Believers. You.
have no part or portion in him :.None of his{pecial Benefits
are yours, till you have this living working Faith.

- 3. Youarefiillin the Aate of enmityto God, and snrecen-
ciledto him, while you are unbelievers. For you can have x0
peace with Ged, nor: accef-unte bw favour, but by Chriſt,

Rows. 5, 1, 25 35:4. Epbef. 2. 14. 15, 17. And therefore you: -

muaft come by faith to Cbrift, before you can come by Chrift unto.
the Father, as thole that have a ſpecial intereſt in his love.

4-. Till you have this Faith, you axe under the guilt and load .
of all your fins, and under the curfe and condemnation of the-
Law’. For there is no Juftification os forgivéne/s, but by Faith,

Ad. 26. 38. Rom. & &c. , t .
* Hh & 5, “Dy 5. Til

The Life of. Fasth.

g. Fill you have this fousd Beliæf of things unfeen, you will
be carnal minded, and have acarzel end co all your s@ions,
which will meke thofe tobe evil, that waterialy ase goed, and
thofe to be flefly that snaterialy axe holy: Wethout Faith it is
impcffible to pleafe Ged, Rom. 8.5, 8, 9. Psov. 28, 9,
Heb. 11, 6. -

6. Laftly, Till you have this living Feith, you have 2

| right 10 Heaven, nor could be faved f you die this hour. { Wbe-

ever. believeth foal uot perify, but bave everiafing life: He thas
believeth om bin, is net condemned: bus be that believath mot, it
condeneucd already: He shat believer onthe Son, bath ever laft-
ing life : and be thet believeth mot the Son, frail not fee life , but
the surash of God abideth on. Gim, Joh. 3. 16, 18, 36. |
You fee, if you. love your (clves, itconcerneth you, to try
whether you are true Beligvers: Unle& you take it for an ine
different thing, whether you Jive for ever in Heaven or Hel ;.

_ it’s beft for you ¢o put the queftion cloſe to your confciences

betimes- Have you that Faith that ſerres inftcad of fight?
Do you Carry within you the evidence of things unfeem, aud the
fubhience of the things which you fey you bepe. fer? Did you:
know in what masner chis quefiion muft be pot and déter-
mined at judgement, and how all your comfort will then de-
pend upon the anfwer, and how near that day is, when you
rauft all be fentenced to Heaven or Hell, as you are found to
be Beléewers or Uabelievers, i¢ would make you hearken to
my coundel, and prefently try whether. you have a /eving
iy... ot
; % But left you be deceived in your trial, and icf you mi-
ftake me as if E tryed che weak by the mesfure of the ſtrong,
and latd elf your comfort.apon fach Aromg affections, and bigh
degrees, as fight it ff would work withm you, I thall briefly.
-tcll you, how you may know whether you have any faith
that’s trus and faving, though in the /esft. degree. Though sone.
of u ate affced to that height as we fhould be, if we bad the

. fight of all that we do -believe, yet all that have any faving

belief of. invifible' things, will have thefe four figns of faith
within chem. ...
4c 4 faind betich — tbings unſeen, will saufe a pratiical eſti-
mationof them, and that above al earthly things. A glimpſe os
- — Ue.

- be fer above them, and pr

; ~ The. Life of Faith.

athe heavenly glory as ina glaſs, will caule the (oul deliberate-
Hy to fay, [This is the chief defirable felicity; this is the
Crown, the Pessi, the Treafure; nothing but this can ferve
my torn. It wilt debafe che greateſt pleafures, or riches, or

- honeurs ofthe world in your efteam. How contemptible will

they feem, while you fee God ftand by, and Heaven as it.were
fet open to your view ; you'l fee there’s little caufe to envy the
profperous fervants of the world; you will pitty them, as
miferable in cheir mirth, and bound in the feteers of cheir

Holly and concupifcence 5 and as ſtrangers to all folid joy and |

honour. You will be moved with fome compaflion to them in
their mifery, when they are braving it among men, md do-
minecring fora little while; and you will think, alas poor
aman! Is this all thy glory | Haft thou no better wealth, no
higher honour, no {weeter pleafures chan thefe husks ? With
fach a pradical judgement as you value geld above dirt, and
jewels above common ftenesy you will value He⸗æven above all

the riches and pleefures of this world, if you have indeed a living.

faving faith, Phil. 3. 7,8, 9.
2. A found belief of the things unten will bebitualy iy.
‘cline yeur wilst0 entbrace them, with cenfent end complecence,
and refilution, absve and ageinft thofe worldly things, that would
ferred before them. If you sre true

believers, youthave wade your ebeice, you have fixi yeur bopes,

you have taken up your vefolutions, that God muft be your por. -

tim, or you cam have none that’s worth the bsving :. chat
Cbrift multi be your Sevfeur, or you cannot be faved: and
thercfore you are st a point wich all things elſe: they may
be your Helps, but not your Heppinefs: you are refolved on
what-Rock te build, and where to caft anchor, and at what

port and prize your life thall aim. You are refolved what to

fork, and truſt to God or none: Heaven ov norbing: Chrift ox
none; isthe voice of your rooted, ftable refolutions. Though
you are fui of fears fometimes whether you-thall be accepted,

> and have a part in Chrift, or noꝰ and whether ever you '
thall.attain the Glory.which you aim st; yet you ere off all.
other hopes; having feen an end of all perfections, and read

væuity and vurxstion. written upon all creatares, even on the.

ahoft . flattering fate on earth, end ere unchengeebly ree
or J ſolved.

The Life of Faith.

folved not to change your Maſter, and your bepes, and your
bely conrfe, for any other life or bepes. Whatever come of it
you are sefolved that here -you will venture all: Koowing
that you have no other game to play, at which you are not
fure to lofe, and chat-you can lay out your love, and care, and
labour on nothing elfe that will anfwer your expe@ations; nor
make any other bargain whatfoever, but what you are fure
to be utterly undone by, Pfsl. 73. 25. & 4. 6, 7. Mat.6.20,21.
6 13..45, 46. Luke 18.33.

3. & found belief of things invilible, mill be fofar an effedual
ring of a boly life, asthat you will [feck firft the Kingdom
of God, and its Righteoufnef, | Mat. 6.33. and not in your
Refelutions only, but in your Pradices, the bent of yous lives
will be for God, and your invifible felicity. It is not poſſible
that you fhould, fee by feith, the wonders of the werd co
come, and yet prefer this world before it. A dead opinignative

_ belief, may ſtand with a worldly ficfoly lifes but a working

faith will make you ftir, and make the things of God your
bufinefs : and the labour and induffry of your lives will thew
whether you foundly believe the things unfcen.

4. If you favingly believe the invifible things, you-sill pur-
ebafe them at any vote, and bold them fafter then yeur sworidly
accommodations, and will ſuffer the lofs of all things viljble,
rather than you will caft away your hopes of che gla:y which
you never (gw. A humane faith and bare opinion, will aot
bold faft when trial comes.” Fer fuch-men take Heaven bug
for a.referve, becaule they muft leave earth againft their wills,
and are loth togo to Hell: but they are refolved co hold the
world zs long as they can, becaule cheir faith apprehendeth
no fuch fatisfying certainty of the things uafeen, as will ancou:
sage them to let go all that they fee, and have in fexfible pof-
fcfien. But the weskeft faith that’s true and faving, doth ba-
bitualy dipofe the foul, to let go all the hopes and happinefs

Of this world, when they are inconſiſtent with our (pisitual

hopes and happinefs, Luke 14. 33. .

And now [ have gone before you with the light, and thew-
ed you what a Believer is, will you prefently confider how
bar your hearts and lives agree to this defcription? To know
[ Whether you live by faith or mot] is confequentially to know,

whether

—,, oJ — — —

The Life of Faith.
_ whether God or she world be your portion-and felicity, and to
whether you ave the beirs of Heaven or Hef. And is not this
a gueftion that you are moft nearly concerned in ? O chere-
fore for your fouls fakes, and as ever you love your everlaſt-
ing peace, Examine your felves, whether you are in the faith or
wt ? Kuew you not that Chrift ie in you (by faith ) except you
bereprobates ? 2 Cor. 13. 5. will you Meavken now as long fo
your cenfciences, as you have done to me? As you have heard
me telling you, whet is the nature cf 4 living, faving faitb

will you hearken to your confciences, while they impartially
tell you, mbetber you bave this life of faith, or mot 2 It may be
known if you are willing, and diligent, and impartial: Ir you
{earch on purpofe as.men that would know whether they are
alive ot dead, and whether they flrall live or die for evcr : and
not as men that would be flattered and deceived, and are 16-
folved to think wef of their ftate, be it true or falfe.

Let oonfcience tell you ; What eyes do you fee by, for the
condu@ of the chief imployment of your lives ? Is ie by the
eye of fenfe, or faith ? Leake it for granted that it’s by che
eye of Reafen. But is it hy Reson corrupted and byaffed by
fenfe, os is it by Reafon elevated ty faith? What Countrey is
it that your beerts converfe in? Is it in Heaven or Eavib ?
Whist company is it that you folace your felves with? Is ic
with Angels and Saints ? Do you walk with chem in the Spi-
rit, and joy your eccho’s to their triamphant praifes, and
fay, Amen, when by faith you hear them afcribing honour,
and-prsife, aud glory to the ancient of daies, the Omnipo-
tent Febosab, that is, and that was, and is to come? Do
youfetch your Peyes from Heaven or Earth? from things un-
feen or foo 7-chings {ature or prefene ? things beped for,or things
piefed ? What Garden-yicldeth you your fweetelt flowers?
Whenec.is the food, thet yoar hopes and comforts live upon?
Whencs ave the fpirits and cordials that revive you ; when a
frowning world doth caft you into a fainting fit, or fwoun?
Where isie that you sepofe your fouls for Reft, when fin or
fuflerings have ehad¢ you'weaty? Deal truly, Is it in Hesven
or Earth ? Which world'db you take for-your pilgcimage,

and which fir your beme ? F donotaskyou, mbere yeu are,
bat where yow dwell? not where are your perfons, but where

”

—

the Life of Fqith.

are your bearts ? Ina word, Areyouin good earneſt, when
you fay, you believe 2 Heayen and Hell? And do you think,
and fpeak, and pray, and live, as thofe that do indeed believe
it? Doyou fpend your rime, and chufe your condition of life,
and difpofe of your affiirs, and anfwer temptations to world.
ly things, as thofe that are fevicws in their belief 2 Speak out ;
do you live the life of faith upon things unfeen? or the Life of
fenfe on things that yuu beb ld? Daal truly; for your endlefs
joy or forrow doth much depend onit. The life of faith is
the certain paffage coche life ofghory. The fl ſuly life on things
here fern, isthe certain way to endlefs mifery. If you live
after the flefh, ye foall die: but if yebytbe fpirit, do mortifie the
deeds of thelody, ye foal jive, Rom. 813. Be notd ceived:
God is not mocked : for whatfoever a man foweth, that fhall be
alfo reap: For be that foweth to bis flefh, Maall of the fi foveap
corruption: butbe that foweth ro the fpirst, frall of the /pirit
veap everl ting life, Gal. 6.7 8 If you would know where
yeu muft live for ever, know bow, and fer whet, and upon
what itis, chat you live here. : F
fe 4. Having enquired whether you are Believers, I am
next to ask you, what you will be for the time to come? .
will you live upon things fees OF uuſcen? While you. ario-
gate the xame and bonour of being Chriftians, will you be-
think you what Cbriftianity is ? and will yoube indeed ‘what
you fay you are, and would be thought to be ? Oh that you
would give credit to the Word of God } that the God of Hea-
ven might be but beartily believed by yor! And that you -
would but take bi Word to be as fure as fenfe? and whache.
hath told you # or willbe, to be ascertain as if you few it
with your eyes ? Oh what manner of perfons wonld you then _
be? how carefully and fruitfully would you ſpeak and live > |
How impoffible were it then that you thould be carelefs and
rophane ? And here that I may by ferioufae/s bring you to '
Ee ferious, in foferious a bufinefs, I hall firtt put a few fuppo-
fitions to you, about the invifible objeds of faiths and ihen -

ſhall put fome applicatory queſtions to. you, concerning your: :

own refolutions and pradtice thereupon. .
2. Suppofe you far the Lord in glory continually before yous -
When you are hearing, praying, talking, jetting, eating, .
inking,

oa f

ee eae eee

— eee

The Life of Faith. .

drinking, and when you are tempied fo any wilful fin: Sup-
pofe you faw the Lord {tind over you, as verily, as you fee a
man! (As you might do if your eyes could fee him ; for it’s

moſt certain chat he.ss fill prefent with you). fappofe you faw -

but fuch a glimpfe of his back parts as Mefer did, Exod. 34.
when God put him into a cleft of the Rock, and cover. d him
while he pafled by (Chbap. 33. 23.) when the face of
Mofes fhincd with the fight, that he wus fain to vail ie
from the people, Exod, 34. 33. 34 35. Orif you: had feen
but what the Prophet faw, Iſa. 6.4, 2, 3,4, 5, 6. when he be-
beld the £ rd upon a Throne, bigh and lifted up, Orc. and beard

the Serapbim cry, H:ly, Holy, Holy a the Lord of Hofts,. tke

whole earth is full of bie glory, When tre (aid, Woe is me, for I
am undone, becaufe I am aman of unclean lips, and dwell inthe

midft of a people of unclean lips! for mine eyes bave feenthe King |

the Lord of Hifts. Or if you had fean but what Jub (aw, Fob
42.5,6. whenhe faid, [Ibave beard of thee by the bearing of
the car, but now mine eye feeth thee, wherefore I abbor my

fef and repent in duft and afees. | What courfe would you take,

w hat manners of perfons would you be after fuch « fight as sbis ?
If you had feen bat Christ appearing in his gry, as the Diſ-
ciples on the: bely Mount, Match. 17. or as Paul faw him at
his converfos, whenhe was {mitten tothe earth, Aas 9. or
as Jobe (aw him, Rev. 1. 13. where he faith [He was cloathed
with agarment downtothe foot, andgirt with agolden girdle 5
bis bead and bis bairs were white like Wool cr Sas, and bis
eyes w.ve as aflame of fire, and bie feet like unto fine brafs, as
if they burned in afurnace, and bis vsice as the found of- many
waters; andbe bad in bie right bend ſ. vm Stars, and out of bis
month went « Marp two edged Sword, and ha countenance was
asthe Sun fhincth in bis firengsh: and when I faw kim, T fell
at his fret as dead; and be laid bis right band upon me, faying
unto me, fear not, Lam the firtt and the laſt; I an be shat
liveth and was dead, and bebold I am alive for evermore, Amen,
and bavetbe keyes of bel and d-atb. | What do you think you
ſhould be and do, if you had feen but fuch @ fight as thie?
Would you be godly or ungodly after it? As ſure as you
live, and {ee dne another, God alwaics fceth you: He feeth

your ſecret filchinefs, and deceit and milice, which you taink
2 ig,

28 The Life of Faith.
is hid; he feeth you im the dark? the locking of your
doors, the drawing of. your curtains, the fetting of the Sun, |
orthe putting out of the Candle, doth hide nothing from =~
bim that is Omnifcient, Plal. 94.8, 9. [Vnderſtand ob ye brutift:
among the people! and ye fools, when will ye be wife? Hetbat
planted the ear, fhatlbe not bear? be that formed the eye, frall
be not fee?) The loft and filthinefs, and covetoufnefs, and
envy, and vanity of your very tbongbts ate as open to his
view as the Sunat noon. And therefore you may: well fup-
pole bim prefent that cannot be ebfént , and. you may ſuppoſe
you faw him that fill feeth you, and whom you muft {ce. Oh |
whata change, a glympfe of the glory cf his Majeffy, would
make in this Affembly! Oh what amizements, what paffio-

nate workings of foul would it excite { Were it but an Angel
that did thus appear to you, what manner of hearers would:
you be ?- how ferious ? how affe&ionate ? how fenfible And
yet are you Believers, and have none of this? when faith makes: -
unfeen things to be as feen? If thou have faith indeed thou ſeeſt
him that is inviftble: thou fpeakeft to him: thou heareft-him
in his Word ; thou feeft him in his Works: thou walkeft with
him :: he is the life of thy comforts, thy converfe and thy life.

a. Suppofe you had ſeen the matters revealed inthe Gofpel
to your faith, as to what is paft and done already ? if you had
feen the deluge and the Ark, and prefervation of one rightcous
family : the burning of Sodom and Goworreb with fire from.
Heaven; and the faving of Lot whofe rightecws (iul was grieved
at their fins, and hunted after-asa prey to their ungodly rage,
becaufe he would have hindered them from tranfgreffing ?
Suppofe you had fers the opening of the Red Sea, the paffage.
of the Ifrae/ites,the drowning of Pharaoh and his Ag yptians;the.
Manna and the Qiails chat fell from Heaven, the flaming

. Mount, with the terrible Thunder, when God delivered the
Law to Mofes! what manner of prople would you have ben ?*
what lives would you have led, after fuch fights, as all or any
one of thefe ? Suppofe you had fees Chrift in his ftate of Incar-
nation, in his examples of lowlinefs, meckneſs, contempt of
all the glory and vanities of this world, end had heard him
fpeak his heavenly Do@trine with power and authority, as
never man fpake. Suppofe you had {cen him heal the blind,

| cha

———— — ——— —

_—_ ee — — ee

Thbe Life of Faith.

the lame, the fick, and raife the dead ; and feen him after all.

this made the {corn of finners, buffeted, (pit upon, when they
had crowned him with thorns, and arrayed him gorgeoufly
in {corn ; and then nailed between malcfactors on a Crog,
and pierced, and die a fhameful death, and this for Such as you
andI. Suppofe you had feen the Sun darkned without any
ecclipfe , the Vail of the Temple rent, the Earch tsemble; the
Angels terrifying the Keepers, and Chrift rife again | Suppofe

you had been atnong the Diſciples when he appeared in the
midft of chem, and with Thomas, had put your fingers into.

.. his wounded fide ; and -hed feen him walking on the waters,
and at Jaft {cen him afeending up to Heaven. Suppofe you
had {cen when the Holy Ghoft ‘came down on the Difcipies in
the fimilicude of cloven tongues, and had heard them fpeak
in the various languages of the Nations, and feen the vasicty.
of Miracles, by which they convinced the unbelieving world s
What perfons would you have been ? ‘what lives would you

—

have led, if you had been eye-witneſſet of all thefe things? — |

And do you riot profefS to believe all this? end chat thefe

things are as certain truths, as if you had feen them ? why.
then doth not your beliefaffeQ you, .or command you more?

why doth it not do what fight would do, ia fore good mes-

fure, if it were but alively faving faith indeed that ſervet h

inſtead of ſenſe ?- Yea I muft tel] you, Feith mut do mote with
you, in this café, than the fizbt of Chrift alone, could do; or the

fizbt of his Miracles did on moft. For many thet few him, and.

‘faw his works, & heated his Word, yet perifhed in their unbelief.
3.. Suppofe you faw rhe exerlafting Glory which Chrift hath
purchafed and prepared for his Saints: That you had beth

Once with Paul, raps up into she third Heitvens, and feen the:

things that ere unutterable: ‘would you not after that have
gather lived like Peul, and undergone his fufferings and con-

gempts than to have lived like the brain-fick brutith world 2 ’
you had feen what Stepben faw before his death, 4a: 7.
55, 56. the Glory of God, and Chrift fiending at bie right bands.

If you had fees the thoufands and millions of holy glorious ſpi ·

‘sits, that are continually attending the Majelty of the Lord; .

If you had fen the glorified fpirits of the juft, that were once
“in Bclh, defpifed by the blind ungodly world, while they
3 .

waited

The Life of Faith,

waited on God in faith, and holinels, and hope, for that bleſ-

ſed Crown which now they were : If you had felt one mo-

ment of their joyes; if you had feen chem thine as che Sun in
glory, and made like unto che Angels of God; if you had

heard them, fing the fong of the Lamb, and the joyful Halle-

lujahs, and praife to their cternel King ; what would yqu be,
ard what would you refolve on after fuch a fighe as chis ?
Af ehe rich man Luke 16. had ſeen Lexar in Abrabams bofom
in the midft of his bravery, and honour, and feafting, and
other fenfual delights, as afrerwards he faw i¢ when he was

tormented in the flames of Hell, do you. think fuch a fight

would not have cooled his mirth and jolity, and helpt him to
underftand the sature and value of fis earthly felicity ; and
have proved a more effeGtual argument than a defpifed
Preachers words ? at leaft to have brought him to a freer ex-

-ercife ofhis Reafon, in a fober conſideration of his fate and

waies ? Had you feen one hour what Abrabam, David, Paul,
and all the Sainesnow fee, while fin and ficth doth keep us
here inthe dark, what work do you think your (elves it
would make upon your hearts and lives ? |

4. Suppofe you faw the face of Death, and that you were
now lying under the power of {ome mozstal ficknefs, Phyfi-
cians ha / ing forfaken you, and faid, There is no hope : Youre
friends wec ping over yon, and preparing your winding fheet
and coflin, digging your graves, and cafting up the skulls, |
and bones, and earth, that muQ again be catt in to be your
covering and company : Supzofe you faw a Meffenger (rom
God to tell you that you muft die to merrow; or heard but
what one of your predeceffors heard, Luke 12.20. Thon fool,
thie night foall thy foul be required of thee :. then whofe foal! thefe
things be that shou baft provided? | How would fucha Mef-
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 this is the laſt night that you fall

live on earth, and before to movrow your fouls mut be in another

svorld, and come before the dreadful Ged: what would be the

effe@ offuch a Mcflage ? And. do you not verily believe that

all chis will very thorely be 2 Nay, do you not kesw without

belitving, that you mutt die, and leave your worldly glory ;
, an

The Life of Faith.

and that all your pieafures and contents onearth, will be as
if they had never been, (and much worſe!) © wonderful !
that a change fo fure, fo great, fo near, thould no more aff. &
you, and no more be fore-thought on, and no more preparéd
for! and that you be not awakened by fo full and certain a
fore-lnowledge, to be in good fadnefs for eternal hfe, as you
fein to be when death is at hand ! |

5 Suppofe you faw the great and dreadful day of Judge:
ment, as it is defcrib-d by Chrift him(elf in Marth. 25, [When
the Son of wan fall come in bis glory, and all bis holy Angels
with bint, and feali fit upon bis gloricus Throne, and all Nations
foallbe gathered before bim, and he fall feparate them one from
ansther, as a Sbepberd div:d:th bw fheep fr.mrbe goats, and foe'l
fet tbe foeep on b's right band, andthe goats on bis (cft.] v. 3%,
32,33. and hall fentence the righteous to eternal life, andthe
reſt into everlafting punifoment, If you did now behold the
glory and terrour of that. great appcarance, how: the Saints
willbe magnified, and rejoyce, and be juſtified againft alt che:

accufations of Satan, and calumnies of wicked men; and how:

the usgodly then would fain deny the words and deeds that

now they glory in; and what horrour and confifton wilt:

then overwhelm thofe wretched fouls, that now out-face the
Meffengers of the Lord ? Had you feen them trembling before
_ the Lord, that now are brevirg itout in the pride and arro-

gancy of their hearts : Had you heard how then they wilt

change their taney and with they had never known their fins: °

and with they ha .
they derided for it: What would you fay, and do, amd be; af:
ter fuch an amazing fight as this? Would you {port it out in.

fin as you have done? Would you take no better care for your

falvation? If gou had fees. thofe fayings-out of the: holy Ghost
fulfilled, Fude 14, 15.2 Toef. 1. 7,8, 9. [When the Lord Fe

lived in greater holinefs chan thofe whom -

“

[ue Mall bevevesled from Heaven with bis mighty Angels, in

flaming fire, taking vengeance on them that kaiw-not God, and

shit obey mot the Gofpel of our Lord Fefus Chrift , swhaphalthe pu-
nifhed with everlafting deftruttion from. be prefenes of ‘the Lord, :

arid from the glory of bis pomer,4, What mind do you: think you

fhould be of ? What courfe, would you take, ‘if you hed: bet -

feen this dreadſul day? Co

wt .

wd you. go en td thin, and:

o_
+ ie

31 -

.
ra
— ——

— — — — ———— ——

32 The Life of Faith.

(peek, and live as ſenſually, flupidly and negligently as now
you do? 2 Pet.3.10, 11,13. [Tbe dey of the Lord will come a
6 thief in the night, in the which the beavens foal paß assy with «
great noife,endthe elements {hall melt with fervent beat;tbe earsh
alfo, andthe works that areshercin Rall be burnt up: Is it poflible
foundly to believe ſuch a day, ſo fure, fo neer, and no more re.
gard it, nor make ready for it, chan the*carelcfs and ungodly

6. Suppofe at that day you bad beard the Devil accufing you of .
all the fins that you have committed ; and fet them out in the
moſi odious aggravations, and call for juftice againft you to
your Judge: Ifyou heard him pleading all thofe fins againſt
you that now he daily tempts you tocommit,and now maketh
you belicve are harmiefs,or {mall inconfidersble things : If you
heard him faying, At fuch a‘ time this finner refufed grace,
negiec@ed Chrift, defpifed Heaven, and preferred Earth: at
fuch a time he derided godiinefs, and made a mock of theho-
ly Wosd and Counfels of the Lord : at fuch a time he pro-
phaned the name.of God, he coveted his neighbours wealth ;
he cherifhed thoughts of envy or of luſt; he wasdrunk, or |
glatconous, or committed fornication, and he was hever tho-
rowly converted by renewing grace, and therefore he is an
heix of Hell, and belongs to me: I ruled him, and I mufi have
him, | What would you think of life of fin, ifonce you had
heard fuch-accufations as-thefe? How would you déal by the
next temptacion, f you had heard what ufc the tempter will
hereafter make of all your fins? -

7. What if you had feen the dentnedin their mifery, and beard
them cry-ous of the folly of their impenitent carclefs livess -
ang wething: as Dives, Luke 16. that their friends on earth _
might havcone. fens from the dead, towarn them that they come
not. to Neat place of torment ([ {peak to men that fhy they are be-
liewrs) what would you do upon ſuch a. figbt? If you had
beard them there torment themſelves in the remembrance of.

. the time they loft, the mercy they: neglected, the grace reſiſt-
ed, and with it were ail to do agzin, and that they. might once
mere:be tried with another if. Ifyou faw how the world is

_alersed ‘with thofe, that once wete as proud and confident as
othere, what do you think fuch a fight would do with you!

1 J

— — — —

«= . oe semen Ste
awn?

‘The Life of Faith. = 33
And why then doth the-believing of it do no mort, When’ the
thingiscertin? © kh ,

8. Once more; fuppofe that in your temptations you ‘few

she tempter appearing to you, end pleading with you ashe
doth by his inward fuggeftions, or by the mouths of his ine
-firuments. If you faw him,- and heard him hiſſing you on to
“hn; perfwadirig you to gluttony, drunkenneſs, or urcléan-
nefs’? Ifthe Devil appeartd to you, and kd you to the place of
luff, and offered you the harlot,or the cup of excefs,and urged
ryou to (wear, or cusfe, or rail, or fcorn at sholy lift; would
not the fight of che Angler mar his game, and ccol your cou-
"age, end (poil your {port, and turn your ftomaths? woald
“goudé drank, ar-fithy, if you few him. ftand by you ? Think
on it the neat tims you are tempted.“ Stout men have beech
apaled by ſuch a fight. Anddo you not belicve that it’s be in-
‘deed that rempteth you ?. As fure-as if your eyes beheld h m, it’s
he that prompteth men to jeer at god inels; and puts your
“Wanton ribald fpeeches, add oaths, ‘and curfes into your
-thouths : He isthe Tutor of rhe enemics ofgtacé,that teach-
.¢th chem dode delit are, ingentofe infanive,-ingenioully to qnar-
-rel with the way of life;and learnedly to contute the arguments -
- that woukd have faved them and fubtilly to difpare them-
felves dirt’ of the hands of. mercy, and gellantly: to-feorn fo
‘Roop to Chrift,’ till there Ko no remedy 5 -and-with- plaufible
-d@oguence to commend the plague end fickécG of theiy fool 5
‘and irrefragably maintain ir, chat the way to Hell - will lead to
‘Heaven ; and to juftifie che. fins chat will condeun thet 5 arid
honourably and triumphantly to overcome ‘thet fiends, and
:toferve the Devil in mood and figure ; ‘and valiantly te caft
-themfelves into Hell; in de(pite of all the laws and reptoots: of
God onman that would have hindered them. ‘Ie ‘being moft
certain that this is the Devils work, ‘and you durft not doit
if he moved you to it with open face, how dare you doit
swhen faith would aſſure yeu, that it’s as veriiybe, as if you
Gw him?- tee oar 4 yk os
+ More diftinGly anſwer thefe following Queſtions, upon the
Toregoing ſuppoſitions. Ot 7
Quek. s. If you few but what you fay you do believe, would .
“you not he convinced that the molt plesfant guinful fin, is 71
bo Fn teen

- eee

34 — “the Life of Faith.

— — —— — —— —— — — —
tban magnels 7, and would younos spit at the yery name of it,
and openly'cry out of your open folly, and beg for prayers, and
love reprovers, and gcfolec.@ sutn without delay? . |
_... Queff. 2. What would you think of the moft ſeriuu baly life,
if you had few the things that you fay you dodelieve ? would
you cver again mproach itas preciſeneſs? ox count it more
ado than necds ? and think your time were better (pent inplay-
ing, than in praying, in drinking, and parts, and flehy:lafs,
than in the holy fexvices of the Lord? ‘would you think then
. that one day in feven, were too much for the work fos which
"you live ; and that an hour on this holy day were enough to
be {pent in inflruQing you for eternuy ? Or would you not be-
Jieve.that he isthe bfffed man, whofe delight.gs inthe Law of
‘God, and méditatcth in it day and night ? Could you plead for
fenfuality or ungodly negligence, or open your mouths againft
the moft fertous bolineſs of life, if Heaven. end Hel foad apen to .
jour view ? bef
Queſt. 3. Iſyop few but what you fay you de beliewe, would
‘youcver again be offended withthe Mingors of Corift, for tie
plaineſt reproofs, and clofedi cxhostations, und ſtricteſi pre-
cepts and difcipline, that now are difrelithed fo much? Or ra-
_ther, would you not defire them to help you prefently to tery
your Mates, and to foarch you to the quick, and to be more ſo-
icitous to faye you shan to pleafe you? The patient chae will
-take no bicter gacdicine in time, when he fees he auf die,
would shen take eny thing, When you fee the things thet now
you bear of, then you would do eny thing: Qshen might you
have thefe daies again, Sermons would not be too plain or
long : In feafon and out pf feafen would chen bz eHowed.of. Then —
you would undesftand wbat woved Minifters to be fo importu-
nate with you for cenverfiin; and whether triſing or ferious
preaching was the bef. - :
Queft. 4. Had you feen the things that you fay you do be-
lieve, what effe& would Sermons bave upon you, after fuch afight
“esthie? O what achange it would make upon our preaching, —
and your bearing, if we ſaw the things that we (peek andbecr .
of 2 How fervently fhould we importune you in the mameof
Chrift ?, How attentively would you hear, and cérefully confi-
der and obey ? we fhould chen have no ſuck Acepy preaching

⸗

| The Life of: Faw =
” god hearing, asnow. wehave. Could ‘I but mew to all ting

Congregatrom, while } am preaching, the mviftle world of -

which we preach, ¢nd did you hear with Heaven and Hell in
. your eye fight, how confident fhould'I be: (thougti not of the’
faving change of ell} that’ I thoofd this houf teach you to
plead for fin, and ageinft a holy life no more? and fend you
home anothet people than you came hither. F durſt thén asic
the: worft that Heaieth me, {Dare you now be-drunk, or glut-

tonous, of worldly ? dare you be voluptuous, proud, or forni+
eators sny more ? Dare you go home, and make 4 jeft at piety,
and negk@ your fouls as‘you have done ?}~ And why the

fhould not che believed truth prevail, if indeed you did believd

it, when the thing isas fure, as if you fam it ? .

Qucft. 5. Hf you had feen what you fay you do belreve, would
you bust as eagerly for wealth, or bonour, and regard the
thoughts or words éfmen, a3 you did before’? Though it's
only the Believer that truly honoure: his Raters, ‘(for nore

elfe honour them for God, but ule them for themielves; )'yed

wonder not sf he fear nor thuch the face of man, and be no ad-
mires of worldly greatnefs, when he feeth what they wil be, as
well as what they are. Would nor ufirpers have been'Iefs fear.
ed; fall could have foreſten their fallꝰ Even comthon teefor
can forefes, chat fhortly you will all be ut : ‘Methinks I fore/te
your ghattly paienefs, your loathfome blicknefs,‘and your ha-
bitation m che datk :* And whocammmuch envy, or defire the
vancements that have fuch an end ? One fight of God
would blaft al the glory of the world, chat’s now. the batt for
mans perdition: cy 3 ae 27* ( : ‘esas e 2 . ¥ ;
«ch. 6, Would’ tempt cfions be as potwerful,'as now Chey are,
f you did but fee the'things you bear of? Could all the beauty
Gs pleafuresin- thy world, entice you fo fikthiness ot Cafaslity,
iſ you fw God oer you, and jadgement brfote you, dnd hw
what|demmed fools now feffet, and‘wharbefieyers now enjoy }
Gould yok be. pérfWaded bj any company or’récreation, to
wafte your precious time in vant, wilt fuch ‘things‘in your’
eye? "I am confident du would abhor the indtion; and enter.
’ ebrtain termptations fo the moft honoured, ganful, pleafant ſin,
as now you would de a motion to tut your own thiodis, ~¢
leap into a coal-pit, or thruft yout head intg a burtite 2" cd.
ae 2 -

Wine |

4 . Fhe: Life of Faith. y

Why then doth nat feith thus fhame temptations, if indeed you
do believe theſe things? Wal you fay, [Ue és yovrcaknefi, you
cæunot chuſe] orthat. [i is your mature t0.be laftful, vevengeful,
feufieg],and you caunot overcome #..| But if you had a fight. of Hea
ven and Heb, you could chen refit; you caqsct now,. becanfe

you wil mt: Bat did you fee that which would make you ©
willing, your power would appear.. Fhe fight of a Judge or
Gallows can refitain mcn The fight of a pesfon whom you
reverence, can seftrain the exercile. of your difgeaceful fins;
much more would the fight of Heaven and Hel, Hf you were
bit dying, you: would ſhake the head at him that would then
tempt you to the committing of yory former fins. And is not #
_ lively foref-eing faith as cffeQual ? . |
. -Queft. 7. Had you feex what you fay you do believe, you
would not fo much ſtick at fifferings, nor make fo great a
matter of it, tabe reproached, flandered, imprifpned, or con-
demned by map, when God and your Galvation commind
your patience. A fight of Hell would make you chink fc

worfe than madnefs, to run thither to eſcape rhe wrath of man;

o ea, . -

or any fufferings on earth, Rom.8. 18.

Ore. 8, And O how fuch a fight would advance the. Re-
decmosr, end his Grace, and Promiles, and Word, and Ordi-
warices, in your efteem ! Ie would quicken your defires, and -
make you fly toChrift for life, as a drowning man to that
which may fuppore him. ..How fweetly then would you reliſ-
the name, the word, the waicsof Chrift, which now feem dry
andcommonthings! . ss Soe on. De
" O eft. 9. Could you live as merrily, and fleep as quiet in .
negligent uncertainty of your falvation, if you had ſeen chefe
things, as now you do? Could you live at hearts cafe, while
you know not where you ſhall be to mosrow, or muh live for
ever? Ohno: Were Heaven and Hell but feen before you, your
Confciences would be more bufie in putting fuch queftions [ Ans
I regenerate, [antlified, reconciled, juftified, or wot ?.| Then any:
the mo? cealous Minifteris now. _ |

" Queft. 10. F will putto you but one Queftion more. If we
fare-God, and Heaven, and Hell before st, do you thiak it would:
not effediualyreconcile our differences, and heil our unbrothes.:

_ ly exafpcrations and-divifions ? would it not bold she bande
4 OT

— -" CC Ear

The Life of Faith. ~~ - 37
that itch co be ufing violence, sgaing thofe that are not in all |
things of theie mipds ! what abundance of vain controverſies
would it reconcile !_ As the coming m of the Mafter doth pare
' the fray among the School-boyes ; ſo che fight of God would |
frighten us from contentions, or unchaviteble violence. Thia
would teach us how to preach and pray betters than a form at.
Sea can do; which yet doth it better than ſome in proſperity
willlearn ; Did we fee what we preach. of, it would drive us
out of our man pleafing, felf-fecking, Mleepy ftrain, as the.
cpdgel drives the beggars fromm his. canting, apd the breaking,
loole pf the -Beag did teach the affe cted cripple to find his. Jegs,.
and c.ftaway-his crutches. I would-defire. no bettsr outward
help co cad our gortsoverfics about indifferent modes pf wor-,
fhip, than a fight pf the things of which we {peaks Tuis
would excite fuch a ſerious frame of fou}, ag would net Gaffes.
Religion to evaporate. into formality, nox dwindle into aff-,
Gation, complement and cesemopy.; nor thould we dere tom
beat ous fellow-fervants, and thruft chem out of che vinty eed, -
and fay, you fhell not preach, or prsy, or-live, but upon theſe
or thofe uoncceffary terms : But the fenfe of our own frailty, ,
and fear of a ſcvere difquifition of ourfailings, would make us
compaffionate &9 others, and content: that secefaries. be the
matter of our unity, unnec ſſaties Ofour Kberty, apd beth of
charity, -

- Mf fgbe in all theſe ten particulars would do fomuch, ſhouid
not faith do mych, if you verily believe che. things you fee not? :

Alss, corsupted reafon isafleep, Cwith men that-feem wife ,

imn ather things) till it be awake by fæaitb ar fight... had {leeping -
reafon is as unferviceable as folly. kt dothno work: it avoids. .
no danger. A DoGor that’s aflgep, can defend the truth no-.
betrer than a waking chijd.But reafon.will be reafon,and con--
{cience will be confeience, when the duft is blown out of mens.
eyes, and fight. and feeling have gwakenod, and {o.seyovercd:
their undesRandings; or Faib more fesfonatly and happily:
awaled'them, -_ re :

-N'D. Oghat now..wemight all’ confent.to addi@ oer.
—B —— or,
as 2 one "thes

The Zifeiof- Faith, “

r. That wehve not toe much on viltbics. 3. That we live
on cHe things invifible. e ;
1. One would think that worldlinefs is a difeafé chat cer-
ryeth with it a cure for it (ey and chat the racional nature
fiould bz loch fo love at fe dest a vate, and to labour for fo
poor a reeo ice. Te is pitty that Gebexs’s leprofie, and Fy-
das’s death, fhould no more prevent a ſucceſſion of Grbexi’s
and Judcs’s if all generations. Our Lord went before us moft
— a ccotempe of carth : His Kingdom was not of thie
storid. Mo men ate more wxiike bine than the worldlings. L °
now nec fity is the ptetence: Burit is the dropfie of Teve-
roufarf that caufeth che sbitft whtich they call Nic-fity: And:
therefore the cure is aon addeve pit, fed imminuere cupidita--
tem: The difeefe maf not be fed but healed. Sasis cf divitia-
rime non emplivs dele, it hath lately been a controverfie, whe-
ther this be not che golden ege 7 ‘that it is-eres ferrea we have.
felt; our‘demionftrarions are undeniable; that it is etas duree:
~ ¢4, we have fufficient proof: and while gold isthe god chat’
_ Files the tof, wt will notderty it tobe esas axrea, in the

.. 38

- -

faved shine veve funt fecwla 2-plavimus ave - 3
Venit bowos-: eure concilsatur amor. - :

This prevalency of things feer, againft thing wafers, is the
Idolatry ff the worlds the fibverfion of natures the perverfions :
~ ot out faculties arid ddtibws ;\ ttiaking the for! a drudge to fleh,
arid Ged to bé ufed as & fervant tothe wor/d It defirayeth Pis- '
ty, Juſtide and Charity: fe turneth J US by perversion into °
VIS; or by reverfien into SUI. No wonder then if it be
the ruine of focieties, whee ot |
'. Géws fine juflitt’, fone remige nevis inundd. ©” a
at's 1 ; . . ee foe, . &y
It can poffels even Demofthenes with a Squinancy,ifeWere Be but
an Harpalus to bring him the infection. Ie can make a Judi-
cature to be as Plutarch called chat of Rome, [dct Gay xaper
impiorute regiontr# | contraty to Cicerd’s deleription ‘of *
Pitius, who was [magun juftitie quam juris conſultus ¢
- Cc 4 ?

facristalens

3 dis cheap
¢ they ars wes a: bagasse |
_ hot where they all beta mersow. But, fib ARIE, , big -

"Believer, what will be when this world-is ended

The Life of Faith.

I X
Athe, ——
78 °

is ! pind where
he thall live co all eternity, and what he thall te“doing, what

- thoughts he hall be thinking, what affe@tions thall be tlie

‘tempet and employment of ‘his foul: what he hall fee, and
feel, and exjy; and with what company he thal! converfe for
-ower. Ifthe pretenders to Aftrological predi@ion, could but
foretel the changes of mens lives, and the time and manner of
their deaths, what tefort would be to them ? and how wife
would they be efteemed ? but what is all chis to the infallible

“prediétions of the All-knowing God, that hath given us 0
. ‘profpe into another world, and thewed us what willbe

for ever, more certainly chan you know what a day may bring
forth. oe oo
BSo neceffary is fore-kevwledge in the common afiaiss of met,
‘that without it ebe a@ions of the world would be but mad tu-
multuary confufton: What would you think of that mans un-

“derftandmg, or how would you value the impleyments of his.

‘fife, thet looke no farther in aff his actions, than the prefeng
‘hour, ind faw no moré than the things in hand? © What
'would-you call Kier chat fo fipends the day, as one that kriow-
eth nõot ihere willbe any night: and fo paſt che night, as one
‘that lébked not for thatday ? chat knew not in. the Spring
there would’ be an “Harteft, -orinthe Summer, that there

‘would be any Winter: or im Youth, that there would be Age

‘or Déith 2? TRE filly btufes chat have no fdre-kKnowledge,
“are futrithed with? an initin@ thae fupplieth che wan of it,and
alſo hate the help of mans fore-Knowledge, or elſe their kind
‘would be foon extinct. The Bees labour in Summer, as if they
forcfaw the Winters need. And can that manbe wife, that
forefeetb not his evertattihg ftate? Hideed he that knoweth not
‘what is to come, hath no true powledge of what is prefent $
for the worth and ufé of preferit things, is only in their re-
ſpect to things etetual: And there is no means, where there is
no end.” What wifdow then remains in Unbeli¢vers, when all
their lieesare miſ-imployed, becaufe they know not thé end
of life’? “and ‘when all'their aGtibris abe utterly debaled by the
Gafenets' df thofe'bratifi ends, to which they ferve and’ are
Geferred. ‘Nothing istrily wife or honourable, that is done

for {mall and‘ worthit6s things. Tp draw a curious picture ofa -

thadow,

— — —

— — ——

—— ——

Mi
| ThE Wife of Paith.
fhe jow, or elegantly write the hiftory ofa dream, may be an
ipgenuons kind of foolery ; but the exd will not allow ie the
name of W/i{dom: And fuch are all the ations of the world ~

(though called Heroick, Valient and Honourable) that aim at
tranficory trifles,and tend not to the eveslafting end. A bird

. cab neatly build her neft,but is not therefore counted¥/i/e. How

contrary isthe judgement of the -world to Chnifts? When
the fare defcription chat he giveth of wfool, is it chat world-
lings give of a wife and happy man, Lwke 12.20, 21. [One
that layeth up riches for bimfelf, and is wot rich towards Ged..]
Will you perfwadeus that the man is wife, that canclimb a —
little higher than his neighbours, that he may have the greater
fall? That is attended in his way ¢o Hell with greater pomp
and ftate than others ? That ¢an fin more Syllogiftically and
Rhetorically than the valgar.; and more prudently and grave-
ly run into damnation ; and can leagnedly defend his madnefs,
and prove that he is fafe at che brink of Hell ? Would you per-
fwade us that he is wife, that- contradi@s the God and Rule
of Wifdom;and chat pacts with Heaven for.a few merry hours,
and hath not wit to fave his foul? When they fee the end, and
are arrived at eternity,et them boaft of their Wifdom, as they
find caufe: We will take them then for more competent Judges.
Let the Eternal.God be the portion of wy foul; Jet Heaven be
my inheritance and.hope ; lee Chrift be my Head, and the pro-

miſe, my fecurity,iet Faim be rny Wifdom,and Love be my ve-

ty heart and will,and patient pesfevering Obedience be my lifty
and then I can fpare the wiſdom of the werid, becauſe I can {pare
the trifics that it fceks,and all chat they are like co get by it.
: ‘What abundance of complaints and calamity would forefigbe
prevent? Had theevents of this one year been (conditionally)
fovefeea, the ations of thou {ands would have b enotherwife
erdered,and much fin and fhame have heen prevented.What a
change would i¢ make on the judgements of the world ? how
many words would be otherwile fpoken? and how many
deeds would be otherwife done? and how many hours would
be otherwife fpent, ifthe charige chat will bz made by Judge-
ment and Execution, were wejlforeleen? -And mby is it net
forefeen , when -it is forefoemn ? When the · omniſcient
Ged, that will certainly pexsform his Word, hath fo plainly
i G revxcaled

* _ ‘The Life of Faith.

revealed it, and fo fréquently and loudly warns you oſit? Is he
wife, that after all thefe warnings will lie down in everlatting
woe, and fay, [Tlittle thought of fuch «day: I did nor believe
I fhould ever have feen fo great achange ? | .

Would the fervants of Chritt be ufed as they ase, if che ma-

— licious world forefaw the day, when Chriſt foal come with tem

thoufands of bis Saints, to execute Judgement op all that are un~
godly? Jude 14. 19. Whenhe fall come to be glorified im bie |
Satuts, and admiredin al sbem shat do believe, 2 Thef. 1. 10.

‘When the Saints Mall judgethe world, 1-Cor. 6.2,3, and when

the ungodly fceing them on Chrifis right hand, mué heas
their fen‘ence on this account [Verily I fay unto you, im as

mich as you did it (Or, did it mt) to one of tbe leat of thefe (my
Brethren) you did st unte me.) Matth.25, Yeta fewdates, and
all this will be done before.yous-eyess. bute the unbelieving.
world will not forefce it.. ¢

Would malignant: Cain have flain his brotheg, if he bed

forefcen the punifhment, which he calleth afterward intolle-

‘able, Gen. 4.13. Would the world have defpifed the preach~

ing of Nosb, if chey had believed che deluge ? Would Soden -
have been Sedom, if they had: forefeen that an Hell from Hea»
ven would have conſumed them ?- Would Acben have medied

with his prey, if-he had forefeen the ftones that were his Exe

cutioners awd his Fomb? Would Geberi have obeyed his co~

vetous defire, ifhe had forefeen the leprofic? Or Judas have

betrayed Chrift, ifhe had ferefeen the hanging himfelf in his

de(pair? It tsfere-feeing Faith that faves chofe that are faved ;.
and bind unbelief chat caufeth mens perdition.

Yea prefent chings as well as future, are unknown to fooliſt
Unbelievers. Dothey know who feeth them in their fin? and
what many thoufands are fuffering for the like, while they fee
no danger? Whatever their tengues fay, the bearts and lives
of fools deny that thereis a God that feeth them, and-will be
their Judge, Pſalm 14. 1. You fee then that you muft live by
Faith; or perifighy folly. 7 :

4 Confider that things vifible are fo tranfitory, and of fo
Soort continuance, thar they do but deferve the name ofthings ;

being nothings, and lefs than nothing, and lighter than vanity - -

it felf, comparcd.to the neceffary cternal Being, whofe name
| 7 is.

The Life of Faith. . ., |
is IAM. ‘There is but afew dates difference between a
Prince and no Prince 5 a Lord and no Lord; a man and no
tran; a world and no world.” And if thes be all, lee the teme
that is pet inform you how fitalladiftcrence this is. Rational
foreftght may tcacha Xerxes to weep over his numerous Ar-
my, #3 kaowmg, how toon they were elf tobe dead men. Can
you forger that death is ready to undreſs you ? and cel! you,
that your fport and mirth is done? and that now you have
had all char che world-can do,’ for thofe that ferve it, ‘and take
at for their psrt? How quickly can a feaver, or the ‘choice of
an handred Meffengers ot death, bereave you of all that earch
afforded you, and turn your foweeteft pteafures into gall, end
torn a Lord intoa Jump ofclay ? Ecis but 2s a wink, an inch
of time, till you muft quit the ftage ;. aad fpeak, and breath,
‘end fee the face of man no more. Hf you forefee this; O hive
as menthat do forefee it. 1 never Heard of any that ftele ba
‘winding-foect; or fought for aCcfiis, or went to Law for bw
grave. Andif you did but fee (as wife men ſhould) how nter
your Honvurs and Wealth, and Pleafures do ftand unto Ererni-
‘ty, us well as your Winding ficets, your Coffins, and your
Graves, you would then value, and defire, and fetk them re-

‘gularly and‘moderatcly, as you do thefe. Ob what afading .

‘flower ts your firength ? How foon will all your: gallantry
thrink into the (hell? Si veftre funt tollite ea vobiſcum. Bern,
‘But yet this ts not the great part of the change. The terse-

wis-ad-quem doth make it greater: It ts great, for perfons of .

renown imd Honour, to change their Palaces for graves, and
turn to noffom rottennefs and dire: and their Power and
Command into filent impotency, unable to rebuke the pooreſt
‘worm, thatfawcily feedeth on their hearts or faces. But if
‘you are Betievers, you can leok furtber, and foresee much more.
"Fhe latgeft and moft capacious heart alive, is unable fully to
. conceive what-a change the ftroak ofdeath willmake. =
For the boly foul fo fuddenty to pals from prayer to Angelica
Praife, from Jorrew unto boundlefs jyes: from the flenders,and
centempt, and vidlence of anen, to the.befom of eternal Love ;
from the clamours ofa tumiltaous wotldsto the eniverfal
harmony and perfect uninterrupted Love and Poace’; O wh.¢

& bleffed change is-this; which beleving now, we fhall frortly

feel. Ga 0 7 yor

— — ne — — —

~ The Life of Faith..

For an wnboly unrenemed foul, that yelterday was drowacd ©
in ficth, and laughe at chreatnings, and ſcorned reproofs, to be
fuddenly ſnitcht into another world ;. and fee the Heaven that
he hath loit, and feelthe Hell which he would not believe : to
falt into the gulf of bottemelefs ctersity, and at once. to find, that

ay and Hope are both departed; that berrour and grief mutt. be
js company,and Defperationhath locke up the door : O what
an amazing change 1s this! If you think me troublefom -for.
mentioning fuch ungrateful chings, what a trouble wil it be te-
feel them? May it teach you toprevent that. greater trouble,
you may well bear this. Find but a medicine again(ft death,
or any fecurity for your continuance here, or any prevention of
the Change, and I beve dene :. But that which unavoidably
muft be feen, fhould be ferefeen. . | .
But the uefeen world is sot thus mutable, Eternal life is bee
gun inthe Believer, The Chusch is built on Chrift the Reck,
and the getes of Fell foall not prevail againft it. Fix here, and
sou fhall never be removed. |
4- Hence followeth another difference : - The. mutæble crea-
ture doth impaxta difgreceful mus ability to the foul that chufesh
st. It difappointeth and deceiveth: And therefore the ungodr
Jy are of one mind to day, and another to morrow ! In health
they are all for pleafure, and commodity, and bonour: and at
death they cry out on itas deceitful Vanity: In beslth they ~
cannot abide this ſtrictusſi, chis meditating, and feeking, and
“preparing for the life to come; but at death or judgement, they
will all be of another mind! Then O that they had been ſo
wife as to know their time ; and O that they had lived as ho-
lily as.the bef! They are now the bold oppofers and re-
proachers of.an holy life: . But then they would be glad.it had
been their.own : They would cat their words, and will -be
down in the mouth, and ftand to never a word they fay, when .
fight, and fenfe, and judgement, thall convince them. |
But things unsbengeable do fix she foul. Piety is no matter
for Repentance, Doth: the Believer {peak againft fin and Gn-
ners: and for. an holy, fober, righteous life ? He. will do
fo tothe lafi; Death and Judgement thall not change his
ind in this, but much confirmie. And therefore he perfe-

veres through fuffcrings, to death, Row. 8..35,36,37. [ For *
Canes

naan a

ee er TT ee wee — re
Eee e

cafe we faint not: but shough our outward man perife, yet the

inmard man is vencwoed day.b) day For our light afflidien, which
iy bus for æ mement, workgth for us afar move-exceeding eternal
weight of glory: Whilecve leak, wot at the things that are ſcen,
dus, atthe things. wbich eve. nos een» For she things which are
feen avetemperal, but the tbings which are not feen are. sternal,
-2. Cor. 4: 16,17: oe . ;
| 6, Lafily, ler chis move you to live by a forefeeing Fatt,
that if is of neceffity to your felvetion. Believing Heaven, mult

prepare you for it, before you can enjoy it. , Believing Hcl, ig.

neceff-zy to prevent it. Mark. 16.16. Foby 3. 18, 36. {The j
fal live by Faith, but if any mean draw back: (or, be lifted ap)
the Lord will bave no pleaſure in bim. Heb. 10. 38. Hab. 2. 4,

Take beed that there be not in any of you an evil beayt of unbe-

lief, to. depart from the living God. Heb. 3.12.. And be nog
of them thet draw back, to perdition, but of them that believe
to the faving of the foul. Heb. 10. 39. It. is God that faith [ They
foal cll be damned that believed not the truth, butbad pleafure in

unrightconfueB.| 2 Thef 2.10, 11,82.
— — ——

_ May I now in the conclufien-more pasticularly exhort you,
1. That you will ive upon things forefeen. 2. That- you will
promtote shis life of feith in otbers, according to your feveral
Gapacitics. Ho cs
. Painces and Nobles live sot alwaies: You are not the
Rulers of the uemeveable Kingdom ; but of a boat that isin in
hafty ftream, or 8 thip under fail, that will {peed both Pilot
and Paffengers to the fhore. Dixi, eftis Dii: at wmortemini ut
homines. 1¢ was not the leaft or worft of Kings, that faids
- [1am a franger upon carib] Plal. 139.19. Vermis fum, non bi-
mo: lam awerm, and no man,, Plal 22. 6. You are the grea-
Ser worms, and we the lithe ones: but wemuft all fay with
Fob, ch. 1). 13., 14. [The grave is gue bouſo, aud! we muſt nake
our beds in darkye{s: Gorruption is oyy Father, and thé Wetns
eur Mother and our Sifter.| The inexorable Leveller is ready

at your backs, to convince you by unrefiftible argument, that .

.duft yen ave, andto duft you foal return. Heaven thould be as.
3

defirable, and Hell ag terrible to you as to osbers. No man will

2
*

— — Te Life of Faith,
Teas you after death: thach tefs will Chrift be sfraid to judge
you. Luke 19.47. AS the Kingdoms and glory of the warld
Were conternncd by him in the hour of his cempracion ; (0 are
they inconfider able to procure Misiepprobation.: Tre nor there- -
Fore to watertein riches. Valat chein but ss they will prove a
‘aft,’ As you fiend on bigber grasa chan othees,it is rnvee that
you thould fee further, The greater are your advantsges, the
wifer and better you'fhould be: and therefore thoald better
. exceive the difference between things temporal and eternal. It
alwaics dark where thefe glow- worms fhine, and a rotten
oft doth ſeema fire. a oa,
Yous &ficubties alſo ‘fhould excite you; You muft go as
\ through « Needles Ye to Heaven. To live as in Heaven, in a
crowd of bufinefs, and ſtream of temptations, from the con
Nuencs of all worldly chings, is fo hard, that: few fach come
o Heaven. ‘Withdraw your felves' therefore ro thie’ frequent
rious fore-thoughts of eternity,’ atid live by faith, =”
Aad tithé allowed it, 1 fhould have come down to fome
-particular inftances. As, 1. Let che things unfeen be fill at
hend, to anlwes every temptation, and Shame. and sepel_cach
‘motionte fin, . oo :
2. Leg them be fiilt ac hand, to-quicken us to duty, when
‘back warllncfs and caldnefs doth furprize us. Whar, fhall we
do any thing coldly for eternity? |
3. Let it refalve you what company to delight in; and what
fociety. to be of; even thofe with whom you ‘mult dw¢ll fer
eves What Jide (eves is uppermoſt on earth, you may fore-
‘fee which fide (hall reign for éver. os J
4. Let. the things invifible be your daily ſolace, and the
Pasicfattion of your fouls _ Are you flandered by men? Faith
tells you, it 1s ‘enough that Chrift-will juftific yx. O happy -
gay, when he wil) bring forth our vightedufmefs as the light, and
fet all frait, which all the falfe Hiftories or flanderqus tongues
orpensinall che world made crooked. Art you frowned on
on contemned by men? Is it not enough that you thall ever-.
Laftingly be bonoured by the Lord ? Are you wronged, oppre(fed,
of trodden on~by pride or malice? Is not Heaven enough to
mnake you reparation? and eternity long enough for your joyes ?
O pray for your malicious enemies, left they (uffer more than
_ youcan with them. J 2. Lalily,

The Life of Faith,

22. Laftly, I thould have become on the behalf of Chrift, a
petitioner to yaufor prote@ion: and encousagemont to the
heirs of the invifible world. Fos them that preach, and them.
- that live this Lfe ef faith: not for che honours and riches of
the world , bat fos leave and cenatenauce to work in the Vine-
rd, and peaceab'y travel through the world as ftrangers,
and live in che Commnion of Seints, as they -belicve. But,
though it be for the beloved of the Lord, the apple of his eye,
the people thar are ſua to peevaal and raiga with Chri8t for
ever ; whofe prayers can do more for the gycatelt Princes,than
you can do for them; whofe joy is haftened by thie “which is

intended for their forrow, I fhall now lay by any further ſuit

on their behalf. :
But for your. ſelves, © uſe your feeing and fore- fering facul-
ties; Be often looking through che proſpective of the pro-
mile: and live not by fenfe on prefeat things; bat live as if
you faw the glorious things which you fay you do believe.
That when worldly titles are inſignificant words, and ficthip
pleafares have an end, end Faith and Holinefs wil] be the

marks of honour ; and. uwbelief and’ augedlinefs the badges of.

perpetual thame, ‘and when you mutt give account of yqur

Stewardthip, dnd thall be no longer Stewards, you may then. _

by brought by Feith unto Fruition, and fee-with joy the glo-
rions things that you now belicve. Write upon your Paleces:
and goods, that fentence, 2 Pet. 3.11. Seeing all thefe things
frallbe diffolved, What manner of perfons ongbt ye to be ix all

boly sonverfation and gedlins{s, looking for, and bLafting to ther

coming of the day of God! :

H&B.

m —

saute ite

Thengh not as 10 the degres, yet as to the fincerity of our ads.

The Life of Faith, :

; HB BREWS 11.1 ;
‘Now Faith és the fubftance of things beped for , the
evidenge of things not ſeen.

"CHAP. 1.
For Convidlion.

— opening of this Text, I have already
fhewed, chat [it is the natureand ufe of Faith
tobe infteed' of: prefence and fibt ; or to make
things abfeut fature and unfecn, te betem, as
to cur Eftimation, Refolution aud Conver{ation,
as.sf they weve prefent, and before our eyes:

An the handling ofthis Do@rine, 1 have already thewed,
that this Faith is a grounded juftifiable knowledge, and not a
fancy, or uneffeGual opinion 5 having for its object the infal-
lible Revelation,and certain Truth of God; and not s falfhood,
nor amcer probability orverifimile. 1 have thewed how fuch
a Feith will works how far it foould.carry us, if its evidence
were fully entertained and improved ; and how far it doth
carry all that have it fincerely in the leaft degree; and I have
fhewed fome of the moving. confiderations, that fhould pre-
vail with us to live upon the things wnfeen, as if they were
open to our fight. : .-

+ Fthink I may (uddenly proceed here to the remaining part .
ofthe Applicition, without any recital of the explication of
ie the truth lying (6 naked in the Text it (elf.

The Life of Faith, and the Life of Senfe, are the two _
a

The Life of Faith.

that all the world do walk in, to the two cxircamly dittcrent

ends, which appear when death withdraws the vei. It isthe .

ordination of God, that mens own eftimaticn, cheice and en-
deaveurs,fhall be the neceffiry preparative to their Fruition.
Nemo nolens bonus aut beatus eft. Men fhall have. no better
ichan they vale, and chase, and feck: Where earthly things
ate bighcft in the efteem, and deareffto the mind of man, {uch
perfons have no higher, nor more duratle portion. Where
the heavenly things arc bighe# and deer:ff tothe foul, and are
pradically preferr:d, they are the portion of that foul. Where

- the Treafure is, the beart willbe, Matth. 6.24. The fanGify-
ing ſpirit doth lead the {piritual man, by a ſpiritual Rule, in

afpiricual way, toa ſpiritual, glotious, durable felicity. The
fenfual parr, with the ſenſual inclination communicated to the
‘ corrup:ed mind and will, doth by carnal resfonings,-and by
carnal means, purfue andemb-ace a prefent, fading, carnal in-
tereft: and thercfore it findeth and attaineth no more. The
fi fh bufteth ag cinft the Spivit, and the ſpirit againft the fl-(h , and
theſe arecontvary the oneto the other, Gal..§.17. Zoey that ate
“after the flefh, do mind the things of. the ficfo; but ibcy bat are
after tbe (piris, the things of the Pirit. To becarsally minded is
death, Lut to be pirituslly minded is life and peace: Becaufe
the carnal mind is enmity again{t God , for it is ;not furjeA ta the
Lam of Ged, neisher indeed cen be: Sotben, tiopy that are in the
fich cannet pleafe Ged. Tf any man bave nat the Spirit of Cbrift,
she feme is none of bis. If we live after the ſteſb, we shall die:
but sf by the ſparit we mortifie the deeds -of the bedy, we shall
live. Rom. 8.to v.14. -Whatfecvera manfow.th, that sbsll be
alforcap, He. that ſometb to bis flesh, sballof the flesh reap
corruption : but bethat. fowethto the pirit, sball of she ſpirit
reap everlafting life. Gal. 6.7, 8. As a man és, fo he Loveth
und defireth, as he defiretb, he ſecketb; and as he feeketh, he
finda and poſſiſſeib. If, you know which world, what riches
aman prefers, intends, and livetb for, you may keaw which
world is his inheritance, and whither he is going as to his
perpetaal abode. . —
Reaſon enablath aman to know and (eck more then be ſeeth:
And FPaitb informech and advanceth Reaſon, to know, that by

the means of ſupetnat aral Revelation, that by soother means |

__3°

The Life of Faith.

is fully known. To feek and hope for no better than we

know, aod to krow no more than is objc@ively revealed,
(while we hinder not the revelation) is the blamelefs imper-
feétion of a creature, that hath limited faculties and capacities.

- Toknow what’s Beft,and yet to chuſe, and feck, an inferiour

meconfiftent Good; and to refuſe and negle& the Bef, when itis
difceened ; is the courfe of fuch as have but a fuperficial opi-
nion of the good refufed, or a knowledge not wakened to
(peak foloudly as may be efleQual for choice; and whole
fenfuality maſtereth their wills and reafon, and leads them
backward: And thofe that ksew wet, becaufe they would not
knew, or bear not, becauſe they would not bear, are under
chat fame dominion of the fi:th, which is an enemy to all
knowledge, that is an enemy to #s delights and intereft. “Fo
profeſs to know geod, and yet refufe it ; and to profefs to know
evil, and yet to chufe it, and this predominantly, and is the
main, is the def{ctiption of a {clf-condemning Hypocrite : And
if malignity and oppofition of the Truth profeſſed, be added to
the Hypocrifie, it comes upto that Pharifaical blindnefs-and
obduratenefs, which prepareth men for the remedile/sfin.
Confider then but of the profefion of many of the peaple of
this Land, and compare their praGice with it, and judge |
what compaffion the condition of many doth befpeak. Ifyou —
will believe chem, they.profe/s that they verily believe in the
invifible God; in a Chrift unfeen tothem ; in the Holy Spirit,
gathering a holy Church to Chrift, and imploying them in a.
communion of Saints : that they believe a judgement to come,
upon the glorious coming of the Lord ; and an everlafting life
of joy ortorment thereupon. All this is in their Creed : they.
would take him for a damnable Heretick that denyeth it ; and
perhaps wonld confent that he be burnt at aftake : So thet you.

. would think. thefe men fhould live, as if Heaven and Hell.

were open to theirfight. But O what an Hypscritical Gene-
ration are the sngodly ! how their lives do give their tongues
the lye!- (Remember that I apply this to no better men.) It
is a wonder thet fuch men can believe shemfelves, when they
fay they do indeed believe the Gofpel: And thews what a mon-
fier the blind deceitful beavt of an impenitent finner is: In
good fadnefs can.they think that they truly believe that God is

The Life of Faith.

‘God, and yet fo wilfully difobey him? chat Heavens Heaven,
and yet prefer the world before it? chat Hell is Hell, anid yer
-will venture upon it for a loft, ora thing of nought 2, What 4
believe thae there is at hand a life of endleſs joy! and no more |
mind it! but hate chem that fee their hearts upon it ! Do
shey believe, that except a man be converted and neeo born, be foal
‘mat enter into the Kingdom of Heaven? as Chrift hath told
them, Mash. 18.3. Fobn 3. 3,5. and yet never trouble their
' minds about it, to try whether they are converted and new
born, or not? Do they belteve God, that uo man fhall fee bim
. without bolinefs? Heb. 2.14. and yet dare they be unholy ?
and perhaps deride it? Dothey believe that Chrift will come in
flaming fire, taking vengeance on them that know mt Ged; and
obey wes the Gofpel of eur Lord Fefus Chrift, whe shall be punifo-
ed with everlafting deftruttion, from the prefence of the Lord,
and fromthe glory of bis power, 2 Thef. 2.8, 9. and yet dare
they difobey the Gofpel ! Do they take God for their abfo-
i luce Lord and Govesnour, while they will not ſo much as
medigate on his Laws, but care more what a mortal man
faith, or what their fleſn and casnal reafon faith, than what
be faith to chem in his holy Word ? Do they take Chriſt for
theis Saviour, and yet Would not be faved by him from their
| fins, but had rather keepthem? Do they take the Holy
Ghoft fos their Sandifer, vehile they will not have a fan@itied
beart or life, and love it not in thofe that have ic? Do they
take Heavers for their endleſi bome and beppine/s ? while they
neither mind nos feek it, in compatifon of the world? ‘And
do they take the world for venity and vexgtion, while they
mind and feck i¢ more than Heaven? Do they delieve- the
communion of Saints, while they fly from it, and perhaps de-
te and perfeaute it 2' Is Aight and derkuefs mose contrary
than cheis words and deeds? And is not HYPOCRAGIE
as vifiblein their peaflice, as Chriftianity in their prefefins ?
It is the complesion of their Religion. HX POCRITE
is legibly written in the forehead of it. They. proclaim their
fhame to ali chet Ghay converte with. When they Have fiid,
they delieve the life te.come, they tell men-by your ungodly
i yacdienblers. Wheri thet tongue

worldly lives, thetshe ens he
hath loadly faid, tliat choy axe Coven, thei tongue tod
F 2

the Life of Faith.

hand more loudly fay, that. they are Hypocrites. And what
they profes their Faith but sow and then, ina lifclefs outſide
picce of worthip, they profels theit Hyp:crifie all she day long
in their impious neglect of Ged and their falvation ; in their
carnal fpeeches, in their worldly lives, and in their entity
to the praGtice of the fame Religion which they proſt ſs. Fheir

Hypocriſie is a web, fo thin, and fotran{parent; that it leaves

their nakednefs open to their fhame. They have not Profegien

- erongh to make a confiderable cover for theiz unbelief. They

hide but their tongues: che rcft even, heart and all, is
bare. . ; ‘
O the Rupendious power of ſeff love! the wonderful blind-
nefs and: ftupidity of the ungodly! the dreadfulnefs of the.
judgement of God in thus.deferting the wilful reftiters of his
grace! That ever men (in other things of fecming wifdom)
fhould be (uch ftrangers to themfelves, and fo deceived by
. hemfelyes, as to think they deve the ching they bate! and to
think chat their hearts ere fet upon Heaven, when they net

therloveit, nor. the way thatleadeth to ic; but-are principal- ~

Ly bent anocher way : that when they ar: ftrangers or enemies
toa holy life, they can yet make themfelves b-lieve, that the y

ate holy; and that they feek that firft, which they mever feck,
and make that the drsft and bufinef of their lives, which was

never che ſerious bufinef of an bour! O Hypocrites! ask any

impartial man-of reafon, that fecs your lives, and hears your

prayers, whether you pray, and dive, like men thar believe that
Hesven or Hell muſi be their: reward.! Ask your familiés,
whether they pergtive by your conftant prayer, and dihgene
endeavours, and holy converfations, chat your hearts are {et
on 8 life to,comne \-dt, was a'cutting adfwertof alate Apoftate,
to.one that told him of the.unreefondblenefs. of :Infglels-chat
denyed the life. w.comes faithhe, There's ‘none in she world
fo unreasonable as you: Ghriftisns, that believe that-theve és an
andlefs life of joy ov mifery to come, and do.ne-mere-to obtain
the one, and efcapetbhe other. Did: 1 belicus fuch alife asthis,
E wpuld think oli tectintle thas I conld:-dovor idfery. to veake it fire.
Who fees the sestaimy; greetuefs, and eteruiy of the Crown of
Life, inthe refaleednofs, feretecy,-and ximfancy.of-your holy

Jabous { You take up withthe picturt oſĩ Sirmons and Prayers,
\e ‘ a4 an

}

The Life of Faith.

“and with the name of Chriftisnity and holy obedience: A hitcle

more Religion you will admit, than a Parrot may fearn, or
a Poppet may exercife. Compare your tare, and labour, and
cot, for Heaven, and for this world. That you believe the
flattering deceitful world, we fee by your daily folicicoufhefs
abour it: You feek it; you firive for ie 5 you fal ext with all
that fand in your way 3 you are at it daily, and have never

done: But who can fee, that you ferioufly believe another’

world? you talk idly, and wantonly, and proudly by the
beurs, but you talk of Heaven and holinefs but by the mi-
nutes: You donot turn the glafs when you go to your unne-
ceflary recreations, or your vain difcourfe; or at lest, you
canftay when the glafsisrun: Bue in hearing the moft ne-
ceſſary truths of God, er in praying for everlafting life, the
hour feems long to you; and the tédious Preacher is your
wearinefs and moleftation. You donot feaft and play by che
glaf ;. but if we do not preach and: pray by it 28 but
exceed our hour, though in {peaking of, and for eternity, we
are your burden, and put your languid patience to it, as if
we were doing you fome intqllesable wrong.

/ In worldly matters, you ase weary of giving, bute feldom |

of recetving : you grudge at the. asker, but feldom at the giver.
But if the gift be fpivituel and besvenly, you are aweasy to
bear taik of it, and cxpoftulate the cafe with him that of.
feréth.it : and hé rouft thew by what authority he would dé
you good ! If by ftrious-holy corfefence he would fur-
ther your preparations for the life’ to come, or help you to
tnske fare of life eterna), he is examined what powers he hath
to meddle with you, and promote your falvation : And per-
haps he is fnappithly told, he is a bufie, fawcy fellow, and your
bid him meddle with his ows matters, and ‘let you ſpeed as

you-can, and. keep his compatiion and charity for himflf
you givehim no thanks for his undefired help. The moft

Taborious faithful fervant you like belt, that will do you the
moft work, with greateft skill, and care, and diligence: But.

the moft laborious faithful inftru@er: and watchman for your

fouls, : eatefully wilific, as if he were more boſie
you mof# ungratefully w preted

and -precife. than, needs, * ree op TS un
5 andy ritical, that
work end you love a foper “ spon cal nia at

The Life of Faith.

teacheth you but co compicment wich Heaven, and leads you
ſuch a dance of comical, outfide, hypocritical worthip, as is
agreeable. to your own hypocnfie: And thas wher you are
mocking God, you think you worthip him, and merit Hea-
ven by the abufe. Should a Minifics or other friend be but
half as esrneft with you, for the life of your immostal fouls,
as you are your {elves for your cftares, or friends, ot lives in
any danger, you would take them for Fanaticks, and perhaps
do by them as his carnal friends did once by Chrift, Mark,
3.21. that went out tolay hold on bim, and fsid, He is be-
fide bimfelf. | For triflcs you account it wifdom to be ferseus =
but for everiafting things, you account it folly, orto be more
bufie and folicitous than needs. You can believe an a@ of
pardon and indempaity from man ; when as you aretittle fo-
licitous about a pardon from God, to whofe Juftice you have
forfeited your fouls: and if aman be but esrneft in begging
his pardon, and praying to be faved from everlafling miſery,
you corn him, becaufe he does it without book , and fay, he
svbines, or fpcaks through the nofe; forgetting that we thall
have you one of thefe dates, as carneft in vain, as they are that
thall prevail for their ſalvation; and that the terrible spproach
of death and judgement, thail teach you alfo to pray -without
book , and cry, Lord, Lord, opentous, when the door is
ſhut, and it’s all too lace, Met. 35. 21.

QO Sirs, had you bat a lively, foviews forefecing faith, that
opencth Heaven and Hell as to your fight, what a cure would:
it work of this Hypocsifie !

1. Such a fight would quicken you from your fith, and
put more iéfe into your thoughts, and words, and ail that you .
attempt for God. : |

2. Such a fight would foon abate your pride, and humble
you before the Lord, and make you fee how fhort you ase of
what you fhould be. |

3. Such a fight would dull the edge of your covetoms defires,
and thew you that you have greater things to mind, and
another kind of world than this to feck.

4. Sacha fight would make you efteetn the temptations of
mens vepovts, but as the haking of a leaf, and their eBurements
and throats os itppertinent Specches, that would caft a feather

. . or

a ene
ae

The Life of Faith.
or ay into the ballance again(t a mountain,
world. e

or againit the

5. Such s fight would allay the itch of Lift, ‘and quench

the drunkards infatiable t birſt, and tarn your gulefity into mo-
deration and abftinence ; and acquaint you with a higher fore
of pleafures, that are durable, and worthy ofa man.

6. Such a fight would cure your defire of paftime, and
fhew you that you have no time to fare, when all is done chat
necefliry and everlaiting things require,

7. Sucha fight would change your relith of Gods Ordi-
nances, and eſteem of Minitters, and teach you to love and

favour that which is fpiritual and feriow, rather than bypo-

critical fivains and feews : It would teach you better how to
judge of Sermons and of Prayers, chan uncxpesitnced doings
will ever do. , : ;
- §. Such a fight would cure your malignity againft the

waics, and diligent {ervants of the Lord ; and inficad of op-
pofing them, it would make you glad to be among. them,
and‘fafi, and prsy, and watch, and rejoyce with them, and
better to anderfiand what it is to believe the comommnion of

Saints.

ina word, did you but fee whet God reveals, and-Saints.

beliove, and wuft be feen, I would fcarce thank yau to be all
as ferious and folicitous for your fouls, as the holiefi man
alive ; and prefently to repent and lament the folly of yous

negligence and delaics, and to live as men that know 20 |

other work. to mind, in comparifon of that which extendeth
to eternity. I: would fcasce thank the proudefi of you all,
to lie down inthe duft, and in feckcloth and athes, with tcacs
and cryes, to beg the pardon of thofé fins, which before you

fele no weight in.. Nor. the moft-fenfual wretch, that now :

fticks fo clofe to his ambition, covetoufnels and luft, that he
faith, he cannet kave them, to fpit chem out as loath{ome bit-
ternefs, and be afhamed of them as fruitiefs things. You
would then fay to the moſt godly, that now ſeem too precife,
[ O why do you not make more hafte, and lay hold on Feaven
with greeter violence!“ why do you pray with no more fer-

vency, and bear witnefs againſt the fies of the world with na.

more wndauntcd. coussge and Rion; and why do you

The Life of Faith.

not more freely lay out-your time, and ftrength, and wealth,

and all chat you have on the wotk of God ? Is Heaven worth
no more sdo than this? Can you do no more for an endiefs
life,and the efcaping of che wrath to come? Shall wosldlings
over-doyou?) Thefe would be your thoughts on fuch a
fighe. |

CHAP. II.
fe of Exbortation.

Hat now remains but that you come info the light

VW and beg of God,as the Prophet for his fervanr, 2 K mg
6.17. toopen your eyes, thas you may fee the things that would
dodo much [That she God of our Lovd Fefts Chrift, the Father
of glvy, may give you the ſpirit of vevelat:on, inthe knowledge of
bin, the eyes of your wunderftanding being enlightened, that ye
may know what is the bope of bis calling, and what is the riches
of the glory of bis inberitance in the Saints, Ephef. 3.17, 18. ]
O fet thofe things continually before your eyes, that muk for-
ever bebeforethem! Look ferioufly into the infallible word 3
and whatfoever chat fore-tells, believe it as if it were come to
pafs. The unbelief of Gods threetnings, and penal Lews, is

” the perdition of fouls, as well as the unbelicf of Promifes. God

giveth not fale fire, when he difchasgeth the Canons of his
terrible comminations: If you fall not down, you fhall find,
that the lightening is attended wich the thunder, and execu-
tion willbe done before you are aware. If there were any.
doubt of the things unfeen, yet you know it is paft all doubt, that
there's nothing elfe that’s durable and worthy of your eftima-.
tion and regard: Youmuft be Kuights and Gentlemen but a
little while: {peak but a few words. more, and you’! heve

{poke your laft. When you have fl.pt afew nights more, you
muft fleep till the RefurreGtion awake you (as to the fizth,)
Then where are your pleafant habitations and contents ? your:

honours and attendance ? Is a day that is ſpeut, oxa life that is
xtinG, any thing,'or uathing ? Is there any (weemefs in a-
fea chat syas eaten, 0x drink that was drenk, or time that,
wa⸗

in en ee Tee — — meee — — rr — — — i, miata

The Life of Faith.

was [pent in {ports and mirth, a year ago ? Certainly a |

kuowa vanity thould not be preferred béfore a probable endl: fi
jo: But when we have certainty as well as excellency and eter-
nity, to {ct againft certain, tranfitory venity, what room is left
for further deliberation 2? whether we fhould prefer the Sun
before afquib, ora Alath of lightening that fuddenly leaves us
in the dark, one would think thould be an cafie-queftion to
refol ve.

(Up then, and work while it is day : and let us run and
Arive with all our might. Heaven is at hand as fure as if you
faw ie. You are certain you can be no lofers by the choice. You
pare with nothing, for all things: youlefcape the teariũg
of your heart, by fubmiiting to the {cratching of a bryer :
You that will bear the-opening of a vein, for the cure of a
Feavcr, and will not forbear a neccflary Journey for the bark-
ing of a Dog, or the blowing of the wind: O leap not into

Hell to {cape the ftinking breath of a fcorner! Part not with |

God, with Confcience, and with Heaven, to fave your purfes
or your fichh. Chufe not a merry way to mifery, before a
prudent ſober preparstion for a perſect everlafting joy. You
would not prefer a merry cup before a Kingdom. You would
let goa Lifer delight or commodity for a greater here: Thus
a greater fin can forbid the exercife of alii; And thall not
oudle 5 py weigh down a brutiſh luff ar pleafure ?

If you love pleafure, cake that which is true, and ful, and
durable. For all that hecallech you to Repentance and Mirt:fi-
cation, arid neceffary ftri@nels, theré is nove that’s more for
your pltsfure aud delight than God : os elſe he would not of-
fer you the rivers of pleafure shat are at histright hand; nor
himfelf to be your perpetual defight. If you come into a room
where are variety of pi@ures, and one is gravely reading or
meditating ; and another with acup or harlot ia his hand, is
profulely laughing, with a gaping grining mouth; would you
take the lacter or che former to be che pi@ure of a wife and

happy man? Doyou approve of the fate of thofe in Heaven ? -

and do yoa like the way that brought them thither?“ Hf nof,
why {peak you of chem ‘fo honourebly ? and why wotld you
keep holy-daies in remembrance of then? [Ifyou do; exe

amine thefaceed records, and fee whether’the Agotiles and -—
: if

others

The Life of Faith.

others that are now honoured as gloritied Saints, did live as
you do, or rather as thofe that you think are too precife ? Did
they-{pend the day in feafting and fports, and idle talk ? Did
they (wagger it out in pride and wealth,& hate their brethren
that were not in all things of cheir conceits ? Did they come
to Heaven by a worldly, formal, hypocritical, ceremonious
Religion? or by faith, and love, and (clf-denial, and unwea-
sied labouring for their own and other mens falyation, while
they became the wonder and the {corn of the ungodly, and as
the off-fcowring and refufe of the world? Do you like holi-
nefs, when it is far from you? ina dead man, that never
troubled you with his prefence or reproofs, or in a Saint in
Heaven, that comes not near you? Why then do you not like
it for your felues? fit be good, the nearer the better. Your
own bealtb, and your own wealth, do comfort you mors than
another mans ; And fo would your ows. boline{s, if you liad

- it. Ifyou would fpeed as they chat are now beholding the

face of God, believe, and live, and wait, as they did. And as
therightecus God did not forget ‘their werk and labour of love
for, bw Name, fohe will remember you with the fame re-

ward, ifyou foesw she fame diligence tothe full affurance of bope

unto the end, andbe not flobful, but followers ‘of them, who
through faith oud paticnse inberit the Promifes, Heb. 6. 10,

11, 12. : |
O did you but fee what they now enjoy, and what -they fee,
and what they are, and what they do; you would never (ure
{corn or perfecute a Saint more ? If you believe,you fee,though
not asthcy, with openfece. If you believe mos, yet it is not
your snbelief, chet fhall make Gods Word of none cfe@,
Rom. 3.3. God will be God if you be Atheifts. - Chritt will .
be Chrift if you be Infidels. Heaven will be Heaven if you by
defpiling 1¢ goto Hell. Judgement flecpeth not when you
ficep : Vis coming as fait when you laugh at it, or queſſion
it, as if your cyes were open fo forefee it. If you would net
believe chat you mult dis, dò you think that this would delay
your deach one year or hour? If ten or twenty years time
more be allotted you, it paffeth as fwiftly, and death and —
judgement come as furely, if you fpend it in voluptuoulnels,
and unbelicf, as if you watche and waited for yous changes
We

——

The Life of Paith, =
We preach sot to you Iſs and Ands: It is not, perbap⸗
there is æ Heaven and Hel: But as {ure as you are here, and
muft anon go hence, you muff as fhortly quit this world, and
take up your abod¢ in the world that’s now to us invifible.
And no tongue can exprefs how fenfible you will then be of
the things chat you willnot now be made fenhble of. O then
with what a dreadful view will you look before you and be-
bind yeu! Bebind you, upon Time, and fay, It- ss gone, and ne-
ver will veturn : and hear confcience ask you, How you {pent
it, and what you didwihit ? Before yu upon Eternty, and
fay, Is is come; and to the ungodly will be an Eternity of woe.
What a peal will confcience then ring in the unbelievers ears ? -
[Now the day is come that I was forewarned of! the day and
change which I would aot believe! whithes muſt now go!
whar muff I now do! what thall I fay before the Lord: for all
. the fin chat I have wilfully committed ! for all che time of
mercy which Ilo&#! How thafl I anfwer my contempre of
Chrift ! my negle@ of means, and enmity to aholy ferions Lf !
What a diftraGed wretch was I, to condemn and difhke them
that ſpent theit lives, in preparation for thisday! when now
I would give a theufand worlds, to be but one of the meaneft
‘of them! O.that the Church docrs, end the door of grace,
were op:n to me now, as once they were, when I refukd to
enter. Many atime did I hear of this day, and would got be-
eve, ox loberly confides of it. Many atime was I intreated
to prepare: and I thought an dypocritical trifling thew,
would have been taken for a ſuſſicient preparation! Now who
mult be my companions ! How long muft I dwell with woe
and horrour ! God by his Mmiſters was wont ¢o call to me,
How long, O fecrrer, wilt thou delight in ſcorniag? Ficw long
wilt thoy go om impewitently, in thy faly? And now 1 muſt cyy
cut’, How long! Hom leng weuft [feeltbe wrath of the dimighty !
the unquencbable fire |. ibe immortal worm! Alas, for ever !
When thall I receave one moments eiſt? wheq fhall I {ee one
glimpfe of hope? O xever, never, never! Now I perceive
what Satan meant io his temptations! what {in intended !
what God meant in the threatnings of his Law! what grace
was good fox! what Chri was fent for { and what was the
_defign and meaning of theGofpel! and how I fhould -have
5 I3 ) ' walued

—

The Life of Faith.

valued the offers and promifes of life! Now I understtand
what Minifters meant tobe fo importunate with me for my
converfion, and what was the caufe that they would even
have kneeled to me, to have procured my return to Gad in
time. Now I undesftand that holinefs was not a needic&

’ thing; that Chrift and Grace deferved better entertainment

than contempt; that precious time was worth more than to
be wafted id'y; that an immortal foul, and life eternal thould
have been more regarded, and not caft away for fo thort, fo
bafe a ficthly pleature. Now all thefe things are plain and
open to my underftanding : Bue alas, it’s now too late! I
know that now to my woe and torment, which I might have
known in time to my recovery and joy.

For the Lords fake, and for your fouls fake, open your
cyes, and ferefee che things chat are even at hand, and pre-
vent thefe fruitlefs lamentations. Judge but as you will ef
Horsly judge, and live but as you wil w(h that you bad lived ,
and I defire no more. Be {crious asif you faw the things that
you fay you do believe. a :

I know this ferious difcourfe of another life, is ufually un-
grateful, co men that are confcious of their ftrangenefs to it,
and taking up their portion here, are loth to be tormented be-
forethe time. Tnis is not the fmoothing pleafing way. But
semembes that we have flefe as well as you; which longs not
to be accounted troublefome or precife : which loves not to
difpleafe or bedifpleafed = And had we no higher light and

~ Wife, we ſhonld talk as men that faw and fele no more than

fight and ficth can reach: Bue when we are preaching and dy-
ing, and you are bearing and dying, and we belicve and know,
that you are mo going to fee the things we {peak of, and death

_ will ftraight way draw afide che veil, and thew you the great

amazing light, it’s time for u to fpesk, and you to bear, with
all our hearts. It’s time for us to be ferions, when we are fo.
ncar the place where all are feriow, There are none that are
in jeft in Heaven or Hell: pardon us therefore if we jeft not
at the door, and in the wey tofuch a ſerious flate. All chat

fee andfeel are ferious: and therefore all chat sruly believe,
_ multbe fo too. - Were your eyes all opened this hour to fee
what we belisue, we appeal Co your own confciences, whether

° . - . at

Mie i

The Life of Faith,

- it would not make you mose ferious chan we..

Marvel not if you fee Believers make another matter of
theis falvation, than thofe that have hired their underftand-

ings in ſcrvice to their fenfe; and think the world is no bigger -

Or better chan their globe or map; and reacheth no further
than they can Kenn⸗· .As long, as we fee you ferious about
Lands and Lordthips, and titles and honours, the rateles and
carrying Irons of the cheating world, you mutt give’ us leave
.(whether you will or no) to be ferious about che life eternal.
They that ſcramble {0 cagerly for the bonds of worldly riches,
and devour fo greedily the draffe of fenfual delights, methinks
fhoald blath (if fuch animals had the bluthing preperty ) 20
blame or deride us far being a little (alas, too little) carneft
in the matters of God and our falvation. Can you not pardon
us if we love God a littie mere than you love your lufts; and if
we rus es feft for the Crown of Life, as you run after a feather
ora fly? or if webreath as hard alter Chrift in holy defires;
as you doin blowing the bubble of vain-glory ? If a thoufand
pound a year in paffage to a grave, and the,chains of darknefs,
be worth your labexr , give us leave to believe that mexcy in
oxderto everlafting mercy, grace in order to glory, and glory.
-as the end of grace, is worth ovr labour, and. infinitely.
more. :
Your end isnarrow, thongh your way be broad: and our
end isbroad, though our way be narrow. You build as Miners -

in Gole-pits do, by digging dowawards into the derk; and -

yet you are laborious: Though we beginon-earth, we build
towards Heaven, where an attraCtive loadfione drawsup the »

~ workmen and the work ;.and fhall we loiter under {0 great:
encouragements * Have you confidered that. Faith is the be-

bolding grace ? the evidence of things not fees? and yet

have you the hearts to blame Believers, for doing all thar they
can do,in a cals of fuch unfpeakabie everlafting confequence. If :

we are Believers, Heaven and Hell arc as it were open to:
pur fight ?- And would you with us to trifle in the fight of
Heaven? or to leap into Hell, when we {ee it as before us ?
what name can exprefs the inhumane cruelty offach a with<¢ ax
motion? or the unchsiftian folly of chofe that will obcy

ne . , 7
» E-3. , Ogee.

-
& —

O give: us leave to be ſerious for a Kingdom which by Gyith

we fee! Blame us for this, and blame us that we are not be-
fide our elves. Pardon us that we are awake, when the
thunder of Febevab’s voice doth call to us, denouncing éver-
lafting wrath ¢o all that are fenfaal andungodly. Were we
afletp, as you are, we would lic fiill and take no heed what
God or man faid to us.

Pardoh us that we are Chriftians, and believe chefe things,
feeing you profefs the fame your {clves. Difclaim not the pra-
Gice till you dare difclaien the profeſſien. If we were Infidels,
we would do ‘es the ungodly world: we would purfue our
pacicnt plesfuresand commodity, and fay, that things above
ls are. nothing to us; and would take Religion to be the
Troubles of the world: Bat till we are ‘Infidels or Athcifts at
the heart, we cannot do fo. Dot
' Forgive us thas we are men, if you take it'to be pardonable.
Were we braits, we would eat, and drink, and play, and never
trouble our felves or others, with the care ofour falvation, or
the fears of any degth but one; or with refifting fenfaal in-
clinations, and meditating on the life to come; bue would
take our cafe and. pleafure while we may,

At leaft forgive us that we are sot’ biscks ov ſtones; that we
have life and feeling, Were we infenfate clods, we would
not {ce the light of Heaven, nor hear the roaring ofthe Lion,
nor fear the threats of God himfelf: we would not complain,
or figh, or gtoan, becaufe we feel not. . : 2 i
: Efcherefore we may have leave to.be aweke.and to be in eur
wits, tobe Gbriftiens ; to be men; 20 be creatures that have
life and fenfe, forgive us that we believe the tiving God;. thae
we cannot leugh at: Heaven and Hell, nor jeft at tHe threatned
wrath sof the Almighty. if thefe things mutt make us che
objectof the worlds reproach and malice, lec me rather bea
seproached san, than an honoured beatt, and a bated Chri-
Stien, than a beloved Infidel; and rather let me five in the
midh of malice and contempt, than paſs through honour un-
to thame, through misth to mifery, and a fenff, toa feeling
death, Hate us when we arein Heaven, and {ee who will be
the faffcrer by ii... fever we thould begin tanod and relapfe
towards your hypocritical formality, and fenflefs indifferency,

hee, mt, - our

ena)

our lively fight of the world mvifible, by a ſerious faith, would =~
prefently awake us, and force as confidently to conclude ,
AUT SANCTUS AUT BRUTUVS: There is
pra@ically and predominantly no Mean. He'lprovea BRUIT

that is not a SAINT. 6

F CHAP. IIL 7 a a
. Hi done with this general convi@ion and exhorta-.

‘I tion co unbelieving Hypocrites, I proceed to acquaint
Bolievers with their Duty, in feveral particulars.

4. Worfhip-Ged as Believers, ferve bim with reverence and.
gedly fear, for our God is a confuming fire, Heb. 12. 28, 29.,
A fecing faith, if well excited, would kindle love, defire,fear, .
and all praying graces. No man prayes well, that doth not.

well know what he prayesfor, When it comes to feeiag, all

then can cry loud, and pray when praying will ‘do no good. |
They willnot then (peak feepily, or by rote, Fides intuendo, |
anserem recipit, amorem fufostat : Cor flagraus amore defideria,
gemitus, ovationes fpirat. Faith is the burning-glafé which
beholding God, receiveth the beatns. of his communicated ,
love, and inflameth the heart. with love to him again 3 which |
mounteth up by groans and prayers, till it reach its original, |
and love for ever reft in love. | : OO —

2. Defire and ufe the creature as Believers. Interpret all.
things as they seceive their meaning, from the things unſeen:
underfiand thém in no other ſenſe. It's only God and the life to
come that ean tell you what’s pbod or bad for you in the world, °

And thetefore the ungodly that cannot goto Heaven for coun-
fel, are carryed about by mecr deceits. Take heed what you
love : and take heed of tbat you love. God is.very jealous
of our love: He theds abroad his own love ia our heasts, that |
our heasts may be fruitful in love to him, which. is his chicf
delight. By love he commandeth love; that we may fuitably
move toward him, and center in him. He communicatcth fo
mucb-for the procuring of alittle, that we fhould endeavour

to give him ail that little, and thed none of it inordi-.

nately upon the creatare by the way. Nothing is grest, or ,

: — — greatly.

t
td

⸗⸗

The Life aith,

greatly to be admired, while the great God 1s in fight, And
ic is unfuitable for little things, to have great affetions , and
for low matters to have ahighefteem. It isthe corruption

and folly of the mind, and the delufion of the affc&ions to

exalt a Shrub above a Cedar, and magnifie a Mole-hi:l above a
Moontain 5 to embrace a fhadow or fpedirum of felicity, which
vanitheth into Nothing, when you bring in the light. The
creature is nibil & nulipptens: Notbing fhould have nointerelt
in us, and be able to do Nothing with us (as to the motions
that are under the dominion ot the will.) God is: Al and Al-
mighty: Aad hethat is AU, fhould have AB, and commind
All: and the Omnipotent thould do AU things with us, by his
Intereft in Morals ;> as he will do by his force in Natsrals.
I deny not but we may love 4 friend: Oae (oul in two bodies

will have one mind, and will, and love. But as it is not the bo-

dy of my friend, that I love or converfe with principally, but
the foul ; (and therefore thould have no mind of the cafe, the
corps, the empty neff, if che bird were flown) fo is it not the
perfon, bat Chrift in him, or that af God which appeareth on
him, that muft be the principal obje@ ofour lave. The man

is mutable,and muft be loved, as Plato did commend his friend -

to Dienyfims : Hac tibi feribo de bomine, viz. animante natura
mutabili: and therefore mult be loved with arcksve. But
God is unchangeable, and muſt be abfolyrtely and unchange-
ably loved. That life is beft that’s likcft Heaven: There God
will be All; and yet even there, i¢ wil be nojd thonour or
difpleafure to the Deity, that the glorified humanity of Chrift,

andthe New Ferufelem, and our holy focicty, are loved —

more dearly than we can love any creature here on earch: So
here, God taketh not that affc@ion as ſtoln from bim, that’s

iven to his fervants for his fake , but accepts it as (cnt tobime -

ythem, Let the creature have it, fo God haveit finally in
and by the creature ; and then it is not fo properly the crea-
ture that hath it, as God. If you chafe, and love your friends

for God, you will ufe chem for God: not flatcering chem, or

defiriag to be flattered by them 5 but to kindlein cach other
the holy flame which will afpire and mount, and know -no
bounds, till it reach the boundleds element of love. You will
not value chem as friends, qui omnia dida & fatia veftre

. | leudent,

lgudant, fed qui erfata & delitie amice reprebendunt : Not
them that call you good ; but them that would meke you bet-
ter. And you will let them know, as Phocien did Antipater,
that they can aever ufe you, & amicie & sdulateriiu , as
friends and flattercrs ; that diff:ras a wife and a bart.
It's hard to love the impesfe@ creature, without miftakes,
and inordinacy in our love: And thercfore ufually where we
fowe moft, we fin moſt; and our fin finds us out 5 and then we
fu fer moſt: and too much affe@ion is the forerunner of much
ammiction; which will be much prevented, if Feith might be
the guide of Love, and Humane Love might be made Divine ;

and all to be sefersed to the things unfeen, and animated by —

them. Love where you can never love too much; where
you are fure to have no d fappointments; where there is no
unkindnefs to ecclip{e or interrupt; where the only crrour
is, that God hath not all; and the only grief, that we love
no more. | ;

_ , Efpecially in the midft of your entifing pleafures, or en-
tifing employments and profits in the world, forefee the end ;
do allin Faith, which telleth you, (The time és fort, it re
meaineth therefore, thas both they sbat bave wives, be as though
they bad none; andthey that weep, as though they seept not, and
they that rejoyce, as though they rejoyced not, and they that buy,
as though they peſſeſſed not ; and they that ufe this world,as through
they se it mot (ov not ebufingit:) for the fafbion of this werld
paffer oon Cor.7.29,30- 7 -

3. Imploy your time as becomes Believers. Faith only can.

acquaint you, what an unconceivable weight doth lye upon

this inch of hafty time. As you behave your felvesfor a few.

daics, i¢ muft go with you in joy or mifery for ever; You
have your appointed time, for your appointed work. God
Hath turned the gtafs upon you ; much of it is run out alrea-
dy. No price can call back one hour that you have loft. No
power or policy can retard its courſe; Sic fugiunt freno nom
vemovante dies. When it comes to the laft fand, and time is
Zone, you'l know the worth of it: You'l then confefs it
fhould have feemed more precious in your eyes, than to have
been caft away upon things of nought. O precious time!
more worth than all the riches of the world ! How highly is

‘

The Life of Faith.

it valued by all at /aff ?° And how bafely is it eſſeemed a:

by the moR? Now itis no more worth with them, thanto
be fold for unneceffary fports,iand cafe, and wafted in idlencf
and vain delights: Butthex, when it’s gone, and all’s too |
late, how loud would they cry, iſ cryes could calf back Time
again! O then what a mercy would it feem, if God would
try them once again! and traft them but with another life,
or with Hezekiab’s fifteen years! or but with fifteen daies,
or hours, upon ſuch terms of grace, as they held thee life
which they abufed! It amazeth me to obferve the lamentable
fiupidity of the world, how hard they beg for time when they
think it isnearanend! and how carelefly chey lec it Mide
away, when they have ftrength and faculties to improve it!
They are gcicvoufly afraid left death deprive chem of it , and
yet they are not afraid to deprive themfelves of the ufé and
fruit of it, and to caft it away as contemptuoufly, asifit were
an ufelefs thing. 1 feldom come nesr a dying man, but I hear
him complain of the lols of Time, and with it were to fpend
again, that it might be better valued and ufed. And yet the
living will not be warned. O value Time, as wife men, white
you have it; and not as miferabic fools, when it is gone! Ff
our Lord faid, I muſt do the work of bim thet fent me while
at is day, for the night cometh when no man cag work, Joh. 9.4:
What need then have fuch as we to be doing, and make much
of time? © let not company, mirth or bufinefs, make you
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, bifore you lofe another hour. .
O what heads, what hearts have all thofe men, that fland-
ing againft the verge of an endlefs world, can think they have

- any timetofpare! Hath God given you too much? Ef not,

why do you lofeit? Ifhehath, why are you loth that he
fhould fhorten it? You would not throw away your gold,
as contemptuoufly as youdo your time; when an hours time
is more valuable than gold. Frownon that company that

would rob you of half an hours time. Tell them you have

fomething elfeto do, than to feaft, or play, or talk away
your time unneceſſarily. O tell them you were not made for

. nothing,”

ate ——— —— —

The Life of Faith. SS

nothing. You are ina race,and muft not Mand Gill; Youare
in a Gght, and muſt pot ceafe. Your work is great ; much of
it is undone. Your enemncs are not idle ; Death will nor op:
the Judge is coming,and fill beholds you : and Heaven or Hell
axe. seady Co receive Our ending life, and tell us how we {pene
our time: And can you find time to fpare? Yon arenot made
as Wearher-cocks, to ftand up on igh for men to look at,

and by turning about with every wind, to thew them which
way it fiend Turn, nat your lives, into that custe, Levit,
26.20. [ Lou foal Bend your firength ix vain. | Beli:ve it, Time
myilt be zeviewed. The day.isnear,, when every map of you
had rather find it in your accounts, [fo many hours {pent in
felf&examination, and holy meditation; fo many ia reading
the Word of God; ſo many (pent in fervent prayer; and fo
many in doing good toothers | chan [fo many {pent in need-
Iels {porta and plesfurcs; fo many in idlenefs and vain dif-
copries; and ſo many in the leſs neceflary matters of the
world, ] Ask thofe chaz tempt you to mifpend your time,
whether at death and Judgement they had rather themfelves
havea life of holy diligence to review, ox alife confumedin ,
vanity, and tranſitory delights.

. ¥qu.will not ſuſſer impertinencies to interrupt your coun-
fels, and fesious bufine(s in ths world : You’l tell intruders,
that you aze.bufie,.and.cannot have while to attend them,
And are you, going into Heaven or Hell, and have bur a few
daics time of pseparation (God. knows how few) and yet
can you have while. to pafs this precious time ia vain? QO
what would yoy not give erę long for one of the hours. that
you now mif-fpend ? When the oath is performed, Rev.10.6
[Chat Time fired be no.lenger.| Wonderful! that men can find
Timpe for any thing , fave that for which they had their time 4
Now. tne bene viveut, fed quamdiu sonfiderant (inquit Seneca)
Cum omsnibWs pefit contingere wt bene vivant, ut diu uuli.] To
live woll is both pegle and neceffery, and get is dilregarded ;
To live long, is nether pofible, nor wuceffery; and yet is fought .
by-alanof all. Jncipinnt wivere cuns .definendum eft; imnto Quis
dem ame deficrunt vivere, quem inciperent. Sen. e's unſca-
foneble we thould begin to live,when we thould make an end;
bur it’smo8 unhappy to have made as ead, before they do

| = 2

begin ;

a ee eae)

68.

The Life of Faith.

begin: Paichrum off (inquit idem) confummare vitam ante wor-

gem, & rupedizre fecure veliquas temports partes.) Do the’

great work, and chen you may comfortably fpend the reft in⸗

waiting for the conclufion. Yet you have time, end leave, and
helps: you may-scad, and meditate, and pray, ¢f you. wills
but fhorthy Time will be no more. O lee not Satan inſult
over your carkaffts and cormented fouls; and fy, [Now it is
tao late} Now murmare ‘and repent as long ab you will!

Now pray, atid cry, and {pare no: !} O ufe chat Faith which’

beholdeth the invifible world, and maketh fatare things ss

preſent, and chen delsy and loiter if you can: Then wafte’

your hours in idienefs or vanity if you dare! cither light or
fire thall awakey ou. ee 7
4. Suffer as Believers. Fear not the wrath ofeman.; bat tie
dure as fecing bim thet is inviſible, Heb. 11. 27. thew plainly,
that you feck a better Country, verf. 14,16. Read-often, Hiti:
a1, and 33 chspters, Behold the K ingdom. prepared and fe- ‘
cured foryou by Chrift,and then you will be indiffereme witch :
way the wind of humene favour or appleufe thall fit; ox

what weather Lunatick influences and aſpects thalt produce:

Such a Faith will make you-with Abrebem, to turn your

back on all, and engage in Pilgrimage for an imheritance after
to be received , though he keew wt whither beowend, (with a
diftin® particular knowledge) Heb. a1. 8. As feangers end”
_ travellers, you will not be troubled to leave eowns ind fields,

buildings and wealth, and walks behind you; as knowing that
you were bat to pals by them, defiring and feeling a betrer;’
thatis, en beævenly And you ſhali lofe nothing by this pef-
fing by all in the world: For God wil wor be ufhamed ty by cated’
Sour God; and be bash prepared for ym a Gity, teb.11.1 3,16.
Szrioufly refped the recompence of reward, and it wilt make
. you chufe rather to fuffer affliction with the people of God, rhanto

enjoy the pleafures of fin for a feafon, eftecming the ‘veproach of |
| Chih grater riobes. thee —* of tbe ura 25, J

Stephen's tight would caufe Stepben’s patience: Hold on as
Chriftians ; the end is nears Let us run svith patience the rece
shat is fet before us, looking to Fefus the Author and Finifver
of our Faith; who for the by that was.fet before bin, endured
the Crof, defpifing tbe foamc, and is fer down at she. vight tone
a | ¢

—

| | - Fhe Life of Faith. , . 69
. of the Fhroge of God : Confider bim that endured fuch contr adiBion
of finners againft bimfelf, leſt ye be wearied, and fatxi in your
minds, Heb. 12:2,3. —
You may well endure the buffeting, and ſcorn, if you ſore-
fcethe honour. You may well endure the Crown‘of Thoras,
if. yor foreſce che Crown of Glory: You may endure to bs.
forfaken of all, if you fee him that will never finl you, nor for-
fake you: This foretafteof the Rivers of -plesfure with the
- Lerd, wall- drown the tafte of the Vinegar and Gall. Whine
not hke wWorldiings that have toft their portion, when you
are fisiptes bare as Feb, ‘4f- you are true Believers, you heve
Ad Oil, ‘foriGod iv AN : You have loft Nething; for Faith
hath made the world as Nothing toyou: And willyou whine
and vex your {elf for Nothing ? Can you call it Nothing fo
frequently and eafily.in your prayers, and ordinary (peech, .
and do you now recall thigor tell us by your fertous grief, that
you {peak bue in hypocrifie and jeaft. ſ Frangitur nme moleftia
adverfarum, qui wen capitur deledatione profperotum. Anguft,. —
Had there béen leſs Idolatrons Love, there would have ‘been
leſs tormenting pricf and care. Our life confftcth noe in the
abundance of the things that we peſſeſ. He is not happy that
bash them; bus he thee. neitherneedeth nor defrreth them. [Cave :
. in bis quæ hamencs eviginnt, optant, cuftodtunt, nihil ineeneris,
non dico-quad woalse; fed quod velty. Sex. | Sape:fluity dogh but -
burden and break down: ‘The Corn that’s too rank lodgeth 3 -
and the branches break that are overladen with fruit. [Omnis
uæ ſupor uuunt nocent : fegetem niniafternit ubcttas : tami-oucra
f Veuguniur ad weaturitatent um pervenit facunditas s Ident ques:
Gut Animas evenio, guesimmoderataprofperitns rumpiW, Gule.ten |
Santum in aliorum injurion, fed etiam in {nom stanter, Son} -
It’s pleafare, and net pain, that is the worlds. moG deadly: |
fling : it hath never fo much bart us; as-when it bach flactes-.
ed usinto delights os wopes. [Es fera, & pifeis {po aliqua ob...
leGiante decipitur. Sen. | Hope is the bait ; profperity-and plea-
fure the net, chat-fonls are ordinarily enfnired by. Men lofe
not their fouls for poverty,’ but for riches, nor for difhonour, .
but for honous 5 nor fos forrow, but for delight.. -- an

| [Lancuniont entmi vebus plerumaue fecundie.1 oe
—— 13. — The

— —

— Life of Faith.

— —— —— — — — — —

The luxuriances of profpesity, bring us fo frequently un-
der the pruning hook. The urfcits and fummer fruits of
(ulnefs and caxnal contentments and delights, do put us to the
trouble of ous ficknedcs and our Phyfick. [How bardly foal
rich men enter into Heaven? } faith he that well kaew who |
fhould enter. Saith Anguftine [Dificile, immo impeſſibile eft,
at prafentibus & fusuris quis freatur bonis ut bic ventrem, &
ibi enter imples’: ut à deliciia ad deliciss tramfeat, & in
utroque fecula primus fit, ut in terra & in cælo uppare at glo-
riofus ] The hopeis, that [with God ſuch bumane impoffidi-
ities ave pofible’| But it’s more terrible, than defirable to be
put upon fogreat a difficulty. Sweet difhes will have wafps
and flies; but moft of them are drowned ia their delights,
Saith Boetiu of Profperity and Aducfity; 12a fait, bec inftr ait 3
Ta mendacium ſpecie bonorum mentes fruentinm lipat : hæe cogt:
satione fragilis felicitatis abfolvit : Itaque lem videas vewtvofam

uentem, ſuigue femper ignaram : bauc ſobriam, fuceintamgue

ac ipftus adver{itetis exercet ations prudentem. A full nteal feems
beft in the eating s but a light meal is better the next day. More.
thank God in Heaven for adverfity, than for profperity : And
more in Hell cry owt of the fruit of profperity, than of adver ·
fity. Many did never look towards Heaven, till affliction
caft them on their backs, fo chat they could look no other
way. [It i# pood for swe shat I have been ‘affiited, tear ] might
learn thy fiatutes | (aith David, Pfal. 119.71. [Before I wat

. affdied, I went aſtray.] v.67. [in very feithfulneB thou boſt

afflicted me] v.75. One fight of Heaven by faith will force
you to reckpn that thefufferings of this prefent time are unwor~
shy to be compared with the glory which fhall be revealed in i ]
Rom. 8.18. To fuffer for Chrift and righteoufneGs fake, is bat |
to turn an unavoidable fruitle{s pain, into that which ‘being
voluntary, isthe more eafie, andhath a great reward in Ha-
gen, Match. 5. 11,12. And to part with that fer 4 Cromnf
Life, which elfe we muſt part with for nesbing, Worldly
friends, and weakh, and honour, are former fruit, that will —
quickly fall. Hungry fowl know whee it’s harveq; [4 fini

_intonuit fugiunt.: Thofe that mutt dwell with you in Heaves.

- are your {ure and ftcdfatt friends [Cetera fortune, &c.] Thole
that are now higheft, and lee ecqueimtod wath cht tongue
, : 0

The Life of F aith.
of malice, the unfaithfulnefs of friends, or rege of -cnemics,
fhall thortly fay, Ow

LAtque bes exemplis quondam cokelta pricrum :
Nuwc mibi funt propriis,cognita vera malis. }

There is but the diffrence of an Eff and an Erit, between
their mirth and endiefs forrows: Fheis honour, and their
endlefs thames nor Between our forrow and our eridlels joy.
Theis final honours is to be embalmed, and their duſt to be
covered witha fumptuous monuments, and their names ex-
tolled by the mouths of men, that fittle know-how poor a
comfort all this is to the miferable foul. In the height of
their honour you may forefe the Chyrurgion opening their
bowels, and thewing the receptacles of the treafure of the
Epicure, and what remains of the price chat he received for
his betrayed foul. He cuts out the heart with a [He fedes
livoris eraut: jam paftua vermis | you next tread On his in-
terred corps, that’s honoured but with a [Hic jacet] ſ Here
heth the body ef fucb a one’) And if he fave the honour to be
magnified by fame or hiftory, it’s a fool-trap to enſnare she
living, but eafeth not the foulin Hell. And fhall we envy men
fuch a happincls as this? what if they be able to command
mens lives, and to hurt thofe that they hate fora little while ?
Is thisa matter of honour or of delight ? A Peftilence is more
honourable, if deftroying be anhonour. The Devil is more
powerful (if God permit him) todo men hust, than the
greateft Tyrant in the world; And yet I hope you envy nog
his happinefs, nor are ambitious to partake of it. Il Witches
were not kin to Devils, they would never fell their fouls for

a power to-do hurt: And how little do tyrannical world- —

lings confides, that under a mask of Government and Honour
they do the fase? .
Let the world chen r:joyce while we lament and weep : Our
fervow foal be fpcedily turned into joy; and our joy foak no mas
shah take from us, Joh, 16. 20,22. Envy not a dying man
the happinefs of a feathes-bed, or a merry dream. You think.
it hard iw shem to deny yowthe libextics and comforts of this

Jife, though yeu look for Heaven: And will you be more
| ered

— — — — — — —
72

The Life of Faitb.

cruel thenthenngedly ? Wall you envy the trifling commo-
dities or delights of earth, to thofe that are like to have no
more,- but to lye in Hell when the {port is ended? It is un-
reafonable impatience that.cannot endure to (ce them in filks
and gallantey a few daics, thas matt be ſo extreamly miferable
forever. Yourcrums, and leavings, and overplus is their
All. And will you grudge them this much? In this you are
unlike your heavenly Faches, that doth good tothe juſt and
unjuſt: would you: change cales with chem? would you

change the fruit of your adverfity, fox the frun of their profpe-

y. .
Afmiction maketh you fomewhat mote calm, and wile, and

ſober, end cautelous, aad confiderate, and preventeth as well

ascureth fin. Profperi¢y makes shem (through theiz abufe)

inconfiderate, rath, infentible, foolith, proud, unperfwadgble..

And the turning away of the fimple flayeth them, and the prof-
perity of foots deftreyeth.them, Prov. 4.32. It’s long fince Le-
nerus’s fores were healed, and his wants relieved; and long
finee Dives feat wasended, © ket me rather be affl.Qed, thap
rejeGted ; and be a door-keeper in the houfe of God, than
dwell in the tents of wickedne(s: and rather be under the rod,
than turned out of doors. Look. with a ferious Faith upos
Erernity,: and then make a great matter of enjoyments or (uf.
ferings here if you can. Great joyes and forrows forbid mea
to complain of the biting of a Flea. Thunder claps drown. a
whilpering voicc. | | | |

O what unbelicfour impatiency and difquietnefS in (uffer-
ings do difcover ! Is this living by faich? and converfing ia
another warld ? and taking God for All, and the world fog
Nothing ? Whac! make fucha do of povirty, impriſonment,
injuries, difgrace, with Heaven and Hell before our cyes ? Zhe
Lord vouchfafe me that condition, in which I foall be neareft to
bimfelf, ond bave moft communion with Heaven, be it whet st
will be for the thangs of earth. Thefe are the defires to which
I'le ftand. | _—

To thank God for the fruit of pat effiidions, as the mofne-
ceffary mercies of our lives (as fome of us have daily caufe)and
at the fame time to be impatient under prefent. cfidlions; or in-
ordinately afraid of tholc to come, is an irrational as well as un-
believing incongruity. _ Are

— — —

—— —⏑ alle SS eee CUNO —

—X a

IBA Lg of Fah,

_ Are.we derided; Aandeued, ‘sbuftd by'the ungodly’? Hf-we
repine that we have enemhics: end maf fights we wtpine thet
we are Chrifis (ouldives, and that is, thet ‘we. ase-Ghriftiens,
—— imper ator maiditume fiorsim vintstent e, wifi

pabucrvit hope | Sridh hanautiue,- “Enetnics of God donor aft
to Aight profifedy aghinh bom falf, but agsinl-his forldiers [Non
qui contra ipfass. Deum: pughest, fid contra: mites: epieingicde
idem | If the semmants of goodnmefs had not been 2 derition
among the Hra¢hens chemfelves, :in che more fober ſort, a
Ficathes winli!d nosheve fish [ Nowbow (elke bey fi non neeurbe
evifeny 3. fibentys sigcz, argttis bec. princam-conttuntrt;:& ub
qliis ‘contemri, Sen. |. Toes art et yer bisppys ifthe rabble de-:
vide thee not: Tf. shou, qvitt be bleffed, learn firft 90.¢ontcwn this,:
and to be contcmned of otbers.| Nobody will: deride or. peefe-
cuf¢ us in Heaxen . an af aca’. aes la : on teat ba 67
*"§., Lproye. your palents. and epperinnitionse your .¢abings.a-
Beliévers ; eecialy you thas.sre Goveqneur <: :God:in che.ovigt- .
na¥'and end of Gevernment. The higheft ave tut his inifiers,
Reta. 13.6. This world is but the way:usto another. ' Things
feen are for things. unfeen :. And-Govwermment is to order. them.
to that’ end’; — by ccerifpiag: evil doors, and by pro--
thoting holinefs in tha: cath, -. The Morel ss well:asthe Ne-
tural motion of inferiour agents, muft prooeed from the in-
fluence of the faperiour. Tho firing and the eadcof.every a@tion
truly good, -are out offight. Where ebefe.are not .difcerned,
op are ignorantly or maljciquily oppofed,the addon is vitiated,
d tendecth to confufien end‘ mine. . God is the. end: of -all
Dely'aQiions ; and -carnal,fei{ is the end-of fin... Iſ Gedand. fevf-
are infinitely diſtinct, you may eafily Gerhac the aione me.
reolaty the fame, that are intended to ſuch difeent ends, aautt

needs be very diftant, Nothing. bug faving Feidi and Holéne(s::

can conquer ſelfiſvneſ in the loweſt ofthe people. Bue ~whese

the fieth hath more plentiful provifion,.and felf is. accomimo-
dated with the fulle/t contents of honqur and pleafote that -

the world affords, haw-difficuls,a work, ghen is feifsdexyal !

And 'the réign ofthe ficth.is cGmgrary .to :the reign of Chrift. -
Wiiere the He(h, ‘and viſible thinge beat ſivay, the exomy: of -
Chriit heirs (way. The,capng! mind is,comity sgenptsGuds far
ite we felte bin Lem, mer, cam, be, Romnc$.7. and how

~ ; - oe? ., L. J = a ; ae t

— — — — —

gud bs * cod frwants, che modo te Sirk
e to theit cat Fhe intorett emma col

—* alse

be called, ‘The wdle fF YA
— —& —XR NG nth
udenos, Knowledge, picty, itaotency·
2 will Kove touppa aſo tio wrer atiã Mplesfure
is carpal enmity. «: Wit would; shq-Apodiestnd'dtaped ttt
oF at leaſt it would not have fallen fo futwully —2— “Chil
himfel. ° Nay, shefe era the opl thee whicseefe Me X
Satan hath Gill che bellowo in his hand: He ovuei that Th
can cortupt ot win the Comenanger, ‘he he earl vout *
gnd ruine them withthe. greaeeh defer doce
grand defige, ſinos the Chriftisadamewar ‘into
to advance.the (olf intesch of mitr-sputst' tite ‘Tir
Chsift ;. and to entangle the-Ruleri' of the wor
caulk, chat Cheid, sod-his Woed, and Servant$ en

and fo to make chem believe. thst chose i — the

to, watch againſt, and Gabduetheiatc et vt —X
were neccflary that the fhoncter bk at, “and i
the boat to the ſhore: And that che

ations ase caller and * than reprcheafive corrafives, ¥
but redex you to the texts, that you may pesufe them, Nath

21. 44.:MMatth. 18.9.6. Mateb. 25.40; 45: Licke'19.7 Pf6L-3- IJ

Lake 19- 27. ActoV. 4, So: 1 Boog. 2. 13, 16. Read them wi

fear 3s the Words of God. “Bitfled are thof’ Rulers and Nav.
ciansofthe Earth, that pertZive and efcape this pernicious:
ſnate of the.geand deativer; ¢list with all his fabti and indy-
fry, endeavougeth €o leeed quarrels, and flow diffentions be-
ewmesn shem and the univerfal King. The

— * to thecal: — —

thay —— — Ritts Beceat: nae

—— he feeamas: tntekeic: thet PN,

i oe hoc vont he wicth: he fatoe power
—R

and the forbidding the préaching of the

deritadn his.enciobes yard pave then |

to be geeas 5 nls é

‘y eee — aααXÂÑ —* God

de the ‘peaple, tp madinteratides the great Mediatauts: to ie:
ge from Gad his Wosd ead: Ordinances, anã —ã — —
tothe chs. 2* vp Gepplictions ial theit wanics ro

God :. :Gouarnouts Of diva Societies dt Fatilics,
Teetive trem a powsr:to sale She Mubjetts for their good,

aadehey ale it to make the fabjefts guod, chat God may be

* and honoesed by all! And: che 2 obedience which they
is ſuch as ma aa Gob in them... They take

eet heen Godt it for God, and ate ſo muck more ex-

— chay the greetel of embitious cérnal Princes, a3 ‘the
ghd honduting ofGod, isa more entcellent defign nd

Work, thsn the gratifying of —— nf, in the ——
a —2 ate The, —— t he world would all be

to the tanifhing of his Wotd and -

, oon if Godhead» armel: ‘chetti —* *
finden wieas Atvatiod, — *

Tha, Life. of Feith: *
uted a6 Cas Kingdoma of che Lord, ifthe everlafting Kingdom
were wwel.bclicved. The families of men would be fanttified
as Chaschcs unto God, if the eternal houfe not made with -
hands, were teuly taken for their home, and their trade were
tojay gpa treaſure in Heaven. In Cities and-Coustrics Beets
thren mquid dwell in holy, peace, and all concur, jnhonows-:
ing God, if ance they were made fellow Citizens. with the.

Saints, and theis Burgefhip and conxerſation were in Beaven,,

Epbef. 2- 39. Phil, 3+ 20,2 1. - “1 : . dot, 1 be wae

. 6» Befif Tempt atjons es Beliepers. . Uf you Live. by Baigh, then .
fight again the world gud feb by Faith. . Fath mute be yout.:
beloet, and the Wogd of Faith muaft be yous fhicld, Eph, q. they
And your victorj it felf mué be by Faith, 1 Job. 5.4. ; If Satan,
tell the fleth of the preferzment,.siches, os the picalures of lufh,.
anfwer him-with a believing forefighs of —— and.
the life to. come, Never tpok 09 Lip baits 0 y glgne, hut
fill laok at once ou. God and, on Eternity: As.a, juſt Judge;
will hear both parties [peak, or fee their evideqces batose,be -
will determine: So tell the Tempter, that as you have. heard,
what fictbly allurements can fay, you will. ſee alfo,whes the.
Word of God faith, and cake a viciy of Heaven,.and Mell, and .

then you willanfwerbim..... . tt ee
* | Rec os Begs Can Fach pep. the windows of,
the fou}, and no light oſ heavenly plealuses ænter 2 -Can- it:
perufe the Map of the Land cf Promifc, or fee aud tafe the
‘bunch of Grapes, without any Ewecgngth tp the foul >, , That
‘is che irueſt Belief, of Heaven, whic oaksth men Yet .thole..
thatarein Heapen: Aad whet, is: their sberader,. work and,
portion, but ihe Jes of Heavenly Light and Love | Can we.
eligye, thag we fhall live an Heaven fox ever? Can we, believe.
that very ſhortly we thall be these 2 apd not, rejoyce. in fuch,
believing % Iknow we commonly lay, thatthe Uncectainty of,
Our proper title, is the canfe. of all our-want of jog:, But it,
that were oll, ‘if that were the fir and greateft cauſe, and, ous,
belicf of the promife ic Gif were fielys we (bould at lerũ fet-
env bearts on Heaven as the mok dlighsful and Aefireble sta:
"and Love would work by more cager defires, and diligent feeks,
digs,’ till it had 'xeacht affurance, and .caft out the hinderances, —
our jay. How much would s meer Philofopher zejoyce,, if
Lo. ee _ be

OO —
°

erc@oe

be brought ; gain to, the ule of.one.universfal language? Or if

then relpree ‘who foxcice by Feith, a far more perfe@ union,
and confent

Aig a jey uneakeble, and full of glory, which usfees things
ffiould caufe ina Believer, 1 Pet. 1, 6,7, 8. Becrutthe i. an txe

Cee
17,18. ,

77°

~ — — ~—-~—- we

-@ Finally, Leatn'to Die alfo 4s — Ne life of Feith
mah bring on tothe very entrante into’ 7 me € ong
‘donte end, ‘the other As onr dak Yi
By nitritven? from t Mother, conrimieth’:

** Kathe opin wintd: You would delete wont 5*8

bAore it wp ten to fut intultig and Rete OR,

* 11. 23. Br ie thee Ned 6 *7 vide me lon of the

depwrti 2 “hot die

topes iad Ha eet 1. F a ——— —
aid "were ‘Presgers: ond pilkrites on the an lod

that they fought 4 better Country. Tiiey Br by ‘hie

mott die i fek¥ 5 yea and die by falth tea * eat fetch

in theie dying ‘totnforts. And O flow fu? xi near 9
ereuare hac? itropoto? To eh oe ont * ere
into anocher.~ rs are beft when chey art abt
rrevall Aether 3 un ly is better eb theen thi WRetr Ho ot
home is: ſo nttuch better than hit Freda He
beth tite ca Hiette cenfe to be afkatd of coming te'tity’ Jonnie ith
bat thoald cathet every Rep: cry out, -O wfidr ikl T Be" ar’
bome ‘with Chrift! fs it “Eerth-ur Heaven’ that you “hive
Prayed for, and laboured ‘for, snd waited, and Re ered for
tii now ?. “und doth the tndewd pray: and lebeur nd fiffer f for:
who would ndt ‘come thithet ¥ "#1: Ww OF}

Tt is Fateh which overcamertr tHe wid ka@ thé ith,
which matt si overeonie the -(éats OF each § ‘and can’ took
wath boldnets into the losthfore grave, ind aii eriuimnpl over.

both as'viGorions chrough Chit 1 fs * rit we

‘Say; [Go firth O ey looky départ Fi: is,
“Gatthed,s Thy warſale is aceden plitheat He AS phy —* ie
Taenvw at hand: Thy patience had itd ‘longer work

“forth with joy: The thorning of thy endle yl is ede e

“Sand the night of fears and dar (sar an thd, terrible.
“t dreams atc ending in éternal pleafines: The —* lighe..
*¢ witt bevith all thy decadful fpedters, ind “refdtve Qt hole,
“¢dotaw which were bred and chetihed ‘in the dark: ‘The;
“*witlc employment is thelr seariniff ‘antf’ toll, ‘do take the
“night of arkucff end cofation for their ref; But this i¥ fy
“tawearine/s ¢-Defed of ‘ablion is th y ‘toll; and thy moſt
““weurlabour is to do too Hietle works “Aid chy ‘az

s° ifn,

<== — —

art, Q > with sace ond. — Thon. deena?
sia wo ae dom and sa. Las gad Soe

for sd Foe —— but 3: wont
1 ,Goxance OY s * “ihe SARR A

a —— mal — lin gpad.;; va. world of iept-
* Rice and oppselligns — gnfuſion.and difize Qing ſiiſes
* Thou —— not zo wrld of darknefs, and..of wath. but
* of Li Fepmdvellill loon —

on ka en m fin und i
10m AnIQ per ——— from pelpable .derknefs,
Bas iplendous * of she. tee of. God Thon geef
*< not amo to. daare a; nos emougs
+ meer fra arn mapy svhom thou hafi knows by
ea — — een feith, : and
. Pigs: peQMEN ION fox.encts .. Dhow
«ie ny hiss Fares MAE tO , d condcrmnen games:
—A — 7 to inſinisa Goadhess ;* che
—353 ſcicd eadicomepnicaced gaod., t6:¢he
ef Maer comer and — of fouls to hie wheres
» and. nom hath. prepseed thec tae
aed net pith terrgur,

cnpated: pas he cat
5 Gaul f ihe ptine i.9 won; Pollel she «chung:

“diou haf fa pared br, and-faught! Malsc-haftc-and
“ entes into thy Mat joy | Go view the glory. whigh show
" halt (0 long heasd of; and take thy plece-in the. heavenly
‘Chose; and ane chy part in theis celcttigl melody! aie
“down wi down gis mr aha Hee and Faceh in. the Kingdbanof
recei t which Cheiũ ia his Covensnt did
—— to give thes at the laf, Geo boldly to.rhee —*

“God, wih wb whom chow haft fo powerful 2 Midiatour; end
cc ts

of whole grace, thoa hat Jud fo oft ond

“ Fweet acecſ. —— (tex or ſonow, win: *

| «fer and t apd th endleli $ —* pe cthy 55555

‘The Life of Faith.

“be thy joy? and where wilt chou hive refuge, if thou fly.

“froin God ? If perfc& endlefs pleafures be thy terrour,,
&t where then doft thou expe& content ! Ifgrace have taughe,
«chee long ago, to prtfer the heavenly’ and durable felicity ;,
« refute it not now when thou art fo near che port? if it have.
*s egughe theelong ego, to be is a frangct in this Sodém, and.
<6 ¢9 renounce this finful world and ficth ; linger not nowas, -
‘unwilling to depart; repent not of thy choice, when all,
chat the world can do tor thee is pat’, ‘repent not of, chy,
warfase, when thou haf got'the vict ry; nor of thy voy-.
“‘ age, when thou art paft che forms and waves, atid ready,
“to land at the havenof felicity. | ° ‘ ,
Thus Faith may fing our Nunc dimits#, when the ,th is,
lotheft to be diffolved. po,
But we mutt live by faich, if we would ‘chas die by faith.
Such a death doth not ufé 16 be the period of a ficthly worldly
life ; nor of a casclefs, dul! and ‘negligent life. “ Nature, which
broughe us into che world, without our forecaft of care, will
turn us out of the world without it: But it will not give us
a joyſul paffege, nor bring ws to a betfer world without it. It.
cofteth worldlings no ftnall care’to die in an honourable o¢
pleneiful tate, (chat they may fall from an higher plaee chan
‘others, and may have fomething to make death more grie-

_ wous and unwelcome to them, and may havea greater ac-

cownt to make at Judgement ;-and that their paflage to Hea-
ven may be asa Camels through 2 Needle.) And may a be-,
lieving joyful death be expected, without the preparations of.
exercife and experience in a believing life? Natures fo much
afraid of dying, and an incorporated foul is fo incarcerated in

Poſe, and fohardly rifeth to ferious and fatisfying apprehen-

Gions of the unfeerrworld, that even true Believers, dé find
it a work of no fraall difficulty, to defire to depart, and be
with Chrift, and to die in the joyfal hopes of faith, A
little abatement of theterrours of death, a little fupporting bope
aud peace, ts all chat the greater part of them attain, inftead of
the fervent defires, and triumphant joyes, which the lively
belief of endlefs glory fhould produce. -O therefore. make it

the work of your lives! of all your lives! your preatelt works
vour conſtant work,‘o live by faith 5 that the faith which hath

| firſt

tn ii, —

— — — — — — ——
The Life of Faith, ~~ 81

firft conquered all the reſt of your enemies, may be able alfoto

ovescome the laſt; and may do your laf work well, when it

hath doné the ref.

. CHAP, I

Diredliens bew te live by Faith: And firſt bow to firengthen
_F * : And ſecondh, the natural Truths preſuppoſed to be een-
fidered, , .

Tz Directions which I thail give you, as helps to Jive
by Faith, are of two ranks. 1. Such ag tend to rhe
ferent of your Faith. 2. Such as tell you how to
aft 88. ;
. The firft is the greateft past of ourtask< for no manaan—-
nfe that faith which he hathnot; nor can ufe more of it chan
he hath. Andthe commonefi reafon why we uſt but distle,
is hecaufe we bave but little tauſe. |
But on this fubjc& (foppofing it mol weighty) I have
written many Treatifes already (The ſecond part of the Saints
Reft: The Unreafonablenefs of Infidelity: And Isft of all,
The Reafoas of the Chriftign Religion: Befides others which |
handke it on the by.) And fomewhat is Gaid in the beginning - @
of chis difcourfe. But yet becanfe in fo great a matter I am. .
more afraid of doing too little than too much; F will here
give you an Index of fome of the chief Helps, to be clofeto- °
ether before you for your memories, tobe the. conſtant fuck -
of yout Faith. — co,

In the work of Faith, it is firft needful that you get all the
prerequifite Helps of Netural Light, and be well acquainted
with their Order and Evidence, and their Ufefulze[s to befciend
the fupernatural revelations: For it is fuppofed that-we are
men before we are Chriftiens: We were created before we
were redeemed : we muftknow that there i a God, bee
fore we can know that we have offended him, ox that we need
a Saviowr to reconcile us fofim: And we wit know that we

es ve

84 The Lsfe of Faith, - |
shave resfonable fouls, before we Can know that -fis hath cor-
supted them, or that grace muft fenZifie them: And we mot
know, that whatfocver God faith is trae, befofe we can bea
lieve that the Scripture. is true, as being bis revelition. . Faith
is an aG of Reafon; and Believing is akind of knowing , even
a knowing by thé tefinemy of him whom we believe ; becaufe
ge have fuficient reaſon to belicve him.

3. And next we mult be well acquainted with the evidence

of fupernatural Trath, which prefuppofeth the forefaid Natu-
val Verities. 1 thall fee both before you briefly in their order. ⸗

1. Think well of the nature of your fouls, of ‘their faculties or
pcwers; their excellency, and their proper ufes And then you
will find, that you are not mecr brutes, who know not thre
Creatour, nor live not bya Law, nor think not of another
world ; nor fear any fufferings after death: But that yow have
reafon, free-wil, and executive power to kwew your Maker, and
to Ive by Rule, and to bope fora Reward in another life, and
to feays punithment hereafter. And that asno wilt Artificer
maketh any thing ix vein , fo God 1s much lefs to be thought -
tohave given you fuch fouls and faculties in vaia. —

a. Confider next how æl the werld declarath to you, that
thereis a God, who is infinitely powerful, wife and good. And
thas it is not poffible that all chings which we fee fhould have
no caufe; or that the derived Power, and Wifdim, and Goodaeff.
of the creature, fhould not proceed from that which is more
excellent in the firft and total caufe: Or that God fhould. -
give more than he had to give.

3- Confider next, in what Relation {uch a creature umf
needs ſtand to fucka Creatour: Ifhe made us of Nothing, it is
not poflible, but that he muſt be our Owwer, and we and all
things abfolutely his Own : And if he be our Makes —
and Owner, and be infinitely powerful, wife and. good , and we
be Keafonable-free-agents, made to be guided by Lews or Moral -
Means unto our end; it is not poffible but that we thould
ftand related: to him, as fabjetts to theiswightful Governour,.
And if he be our Creatour, Owner and Ruler, and alfo infinite-
ly Good, and. the grand Benefeter of the world: and if cite.

° nature

. Ng Life of Faith.
nature of our fouls be, to Love Good as Good ; it cannot be pof-
fible, that he thould not be ous End, who is our Creatour § and
‘thatave fhould not be related co him as to the Chisfeft. Good,
both origively as que BenefaGor, and finaly as our End,
4., And then jt is eafie for you next fo fee, what dety you
owe to that God to whom you are thus related. ~ That if you
are abfolutely bis Own, you thould willingly be at his ab/olute
difpefes And ifhe be your Soveraign Ruler, you thould labour
‘mof diligently to kya bis Laws, and abfolutely te obey them.
And ifhe be infinitely-Good, and your Bencfadter and your End,
you are ebfolutely bound to Lave him moft devotedly, and
to place your smn felicity in bis Love. All this is fo evidentl
the duty of manto God by nature, that nothing but mad
can deny it. And this is it which we call SenGification, or
Holincf to the Lord, ' And our cohsbitstion and relation to
wre, .will tell us, that Fuftise and Charizy are our duty ss to
thes. And whena man is fully fatisfied that Holinefs, Fu
fticeand Charity,” are our duty, he hath a great advantage for
his progrefs towards the Chriftian Faith, :

To which lee me add, that as to eur felves alfo, it is une

deniably our duty to take moze care‘ fos our fouls, than for
ous bedies, andto rule ous feafes and pafions by, our Resfow,
and to fubje@ our lower faculties to che bighsr, and fo to ufe

all jenfible and prdent things, as conduceth to the publick .
god, and to the advancement of our asbla part, and to out

greateft benefit, though it srofs our fenGual appetites. =.
All this being unqueftionably our natural duty, .we ſee that
- man was madc to livein Holineß, Fuftice, Charity, Temperance,
and rational regularity in the world. ;

5. When you have gone thus fer, confider next bow far men
are generaby, frem the performance ef this duty: And how

backward humane nature is to it,even whilethey cannot deny -

i¢ to be their duty: And you will foon perceive that Ged-who
wade it their duty, did never pst in them this enmity thereto:
nor ever made them without fom: aptitude to perform it. And
Lany would jnfer shat their indifpefedgcfs proveth it to be
mene Of, theix duty, the nature of men will fully confute him s
ond ahe cqnicierice and conſeſſion of ali the fober pert of the
world. What wigich fo blind (if he believe a Deity) whe
; — .. 2

— — — — — è A——.

The Life of Faith,

oa — — — — — — — —
will not confeſs chat he ſhould love God with all his heart,

and that Juftice, ‘Charity and Sobricty are his duty 5 and that
his feafe thouild be ruled by his reaſon, &c? The evidence be-
fore given is not'to be ‘denyed. And therefore fomeching is
mart'’d-in nature. Some enemy hath (duced men.’ And fome
deplorable change hath befallen him.‘ ”

. + 6, ¥ea, if you had no great backwardiefé to tHis duty your
felf, confider: whet it weft coft you ' faithfully to perform it,
in (uch a malignant world as we now live in ? what envy
‘and wreth, whet malice arid perfecution, ‘what oppofition
and difconragements on every ſide we muſt expect? Univer-
fal experience is coo fall a ptoof of this. (Befides what it
cofteth our reſtrained ficth ) .

_ gy. Proceed then to think further, that certainly God beth
mever apprinted us fo much duty, without convenient Motives to
perform st. It cannot be that he ſhould make us more noble
than the brates, to be more miferable: Orthat he fhould
make Holineſt our duty, that i¢ might be our ofs, or our ¢ala-
mity. Ufthere were no other life bat this, and menhad no |
hopes of future happinefs, nor any fears of punifhment, what
a Fiell would this world be? Heatt-wickeduefs would be’ but
Httle feared; nor beart-duty regirded : Secret’ fin sgaintt
Princes, Seates, and alld » would be boldly committed,
and go unpunithed (for the mof part.) The fins of Princes,
and of «§ thet beve powerto defeat the Law, would have
litele or no reftraint : Every wens imereſt would oblige him,
father to-ofend Ged, who ſo feldom punifheth here, than to
offend « Prince, ov any manin pewer, who feldom lets offcnces
againft himfelf go unrevenged : And fo men, more than Ged,
would be the Ruler of the world, that is, oxr God. . a
- Nay s&ualy the bopes and fears of anctber fe, among moſt
Heathens, Infidels and Hereticks, ‘is the principle of Divine
Government, by which God keepeth dp moft of the ofder
and virtue which is inthe world. J

Yea, think what you ſhould be ‘and ds your fell; as to ene-
mice, and as to fecret feults, and as to fénfiial vices, if you

- thought there were no life but this: And is it poſſible that the

infinitely powerful, wile and good Creatour, can be put to
govern all mankind, by meer deceit, and a courte of lyes Fas if
he wanted better means ?. By.

"« She-hife ofiFaith.

By how much the better any.man ia, by Gomuchahe mone

repardful is he of the life to come, and she: bopes and: feath.of
another life, are fo much the more paevaleat with him.: And
18 it poflible that God fhould:make sen goed, -to. make . thats
the moft deceived, andmoh miferable 7. Hash-he ecrmiennnded
all theſe cares to be our avedlefs torments, yehich htutes, and
fools, and. fottith finners do all (Cape? Is the greateft ober
dienteto God, become a fign of the greated folly, or the way
tothe preateft lols or difappaointment ? a rr

+ ‘Weare all fure that this life is fhost and. vain: No. laGdel

can fay that he is fie that these is no osherdifefde.use: And |

if this be (o, rcafon commandeth us to prefer the pogbilisies
- of ſuch a life to come, before the certain vanities, of this
lifes So chat even the: Infidels sucerteinty ‘will unawoidably
infer, shat the preferring of the sworldgc came. is our duty :
if it be our duty, then the thing: in it (clf.issrves Fag.
willnot make ic all yrens dotdet in .the-frame of, cheissature;
fo {eek an Utopia, and. purſue a fhadow 3 and to (pend ehsir
daies and chiefeft cares for that which isnots , Gadlineſs isnot
{uch a dreatning night-weelke kt ti
Conlcitnce will not ſuffes dying: Men tobdievestingt . they
have; more cauſe ta repent of their Gadlinefs, shan of their fm,
‘end of their fecking. Heaven, than of wallowing im theis
lift: 3

5. F Toph cal
- Nay whens thefe — deſies·would —— oun Bat,
as bog the following of ¢.iye, che. aſpiring aſcer a. fay
which is abrue us, and the abofe —XX ous faguitics bed
time : Aid fenfuality would beliker to. ba.our vittux, as heing
natural tq.us,and a feeking of our moſi reat felicity). |
. Thecommon cogfciencs of mankind doth jultifie the wifs
dom, and vistue.of a temperate, haly,: heavenly: -perfos raid
acknowledgath that. ous, besvenly; elites ate oF Gods :.Anll
doth God give men both natural faculties, which thall never
come to the perfe@ion which is their End ? and: alfo gractom
defires, which thall but deceive us, and never be (atished ? If
God oh mage ort the 23 whee he would have.
givenigg ut lédge and defires of brutes. _
Every King and — Judge can punith faults again:

ry
Man with death ; Aud hath God.no greates or further putith-

M 3 . menf,,

fenfible Evidences of Apparitions, Wischeraft.and Poffefiens,

The.. Life of Eaith
ment, for fins 4s commiteed agsinft bim{cif , And are his re-
wards no greater thana meys?

' Thefe, atid many more .fuch Evidences. may afore you,

shat. thaseisenchbes deft: of Barbards. and. punyements sand
chee-thtis life “is noc our final ſtate, butionly.a time of prepa~
vation thertunto. Settle this decply. and : ‘fixedly in your
minds. °:

8. Avd. lopk up: we che beauenly Regions, and think, Te thir
world fo replenifeed with inhabitants, both Sea, and Land,
and Ais ** Asd cml dream that the sf «xd glorious
Orbs ‘ind Rigiqns, are oll wntabalsted.? Or, thas they have not
—* — sbru poſ⸗ſſon, * chis (nal lopacous

easth.

and chen think, chat thofe bigher creainres am ——
iit⸗: (This waiany-weiet-appareat) and alſo of she com-
tuiaion which they -heve with, maa :: And whenwe fied alfe
an dntelcéfisal nature -in our Alves, why (hould we not bee
lieve, that our Likenefs of nature, doth infer our likgnefs in out
future dur aties and abode. -

9. And mark well but the ——— ‘outward temprasions,
which Piteixe al the werld tafins snd-what notable Evidences
there be ia many of therm, of an viſib power ; end you will
eafily believe that man -hath a fout to ſane at log, which is of
longer duration than the body.
a0. Laftly, Hf yet there be: apy doubt, confider but of the

and it cannot: chufe bur: aluch confiem yoa 1: Though
much be feigned in -bifories of fuch chings, yet: the world
hath abuadsnt evidence of that which was cestainly unfeign=
ed. Gc the Devil of Mefeom, Mr. Mompeffons ftory lately act-
ed end publithed | ‘Remiginy Boden, Danaus, C2. of Wiedhes,
—— —ã —* ise 1 —* elfewhere,

ee ; 2
te . wee ge ‘rts. |

yr oF . - { ,
3 . es Pees ree yeas fa m J we ad y
6 :

« a’ . they J toe ° 3° 4g
; 2 tS wdolaee “bos aba: “des - QHAP.
rl tae ee cn 2 ay nad coed joao 3aeg 6 Ay. Wa

. ? ⸗ +

. 2 te . '
*e@ cs 9s . ' "gf °
e een t o 3%, c ry w bee “A's e 5 mde ae ;

v7)
. .
4 Ne le .
* . .

The Life of Faith. 87

; . * CHAP. I a peta -
~ * 0 ; a Me OT a a,
Yhetrue ‘Method ‘of thgubry into the fupernatuſel Evidences of
- Beith, andRulestbereinte beofered, ~~ > «°°
Hen you have thus: feen what evidence: there: is of

VV GOD, and his'Government, and cfs Hedf ieward
and punithment hertafer,. and ‘of thé natural vbligecions
which lie on man to 2 boly, jufſt, and ‘fober life; and of the de-

praved ftate ofthe World, whith goeth fo contrary to ſucn
undoubted duty ; ‘and how:certain all this is éven ‘by natural
_fevelation; proceed next to confides what, ſupernatur al péve~

lation God hath ‘added, both to confirm you in the-fame

Truths, and to make known fucb ghey, as were necéflary foe = / -
minkind to know. Where I mutt firft dite you tn the
true Meabod of Enquiry, and then fee before -you the things
themfelves; which you are to know. PS,

1. Think wet tbat every krad wind 3s tmmétiately ca-
pable of tbe Trutb Ceithes 7 7 ‘any otbér, ‘except the ‘firft
principles which aft ste” per fe, ot'are next ‘to ſtnſe.) All
- truth requireth a capacity, and due preperation of the reci-
pient: The plaĩneſt principles‘of' any Art‘os'Science, are not
underftood by novicts at the firft fight or hearing. And chere~
fore it were vain to ‘imagine that things ‘ol the greateft- di-
Rance in hiftoty, or profundity in‘dé@rme, can be compre-
hended at the firft attefnpt, by adifufed and unfurnifhed un-
derftanding. “There muft be at leat, as mach time, and ſtudy,
and delp fuppofed and ufed, to the full-difterning of the tvi-
dences offaith, ‘as are allowed to the attainment of common.
Sciences. Fhough grace, in lefs time, may. give men fo much
light’ as is-neceflary to falvation 5. yet he chat will bé able to.
defend the Truth, and anfwer Objetions, and attain
eftablifhing fatisfa@ion ih his own mind, moft (ordinarily)
have proportionablé belps, anid time, and fiudyes; unleſs he
fook to be taught bE miracles. —E beri |

2. Regambes that i is 0 praiticel. and bee rine

“oe ~ er 7 wbich

and indufiry therein. oo

The Life of Faith, .

sbich you are to learn: Xt isthe Art of loving God, and be-
ing happy in histove. Aad therefore a worldly, fenfual, vicious
foul, muft needs be under very great difadvantage for the re-
ceiving of fuch a kiad of Truths. Do not. therefore impute
that to the doubt{ulnefs of che DoGrine, which is butthe eff: &
of the exmity and incapacity of your minds: How can he pre-
fensly.-sellith che {pirityal and heayenly doGrine: pf t
Goel, wha is drowned in the love and care of coher
things? Spch, men seceive.ngt the things ofthe Spirit: They
fem to them both foolifenefs and wedefir able.

3. Think not that the biftery of things done ſo long azo, and
fo fer Sf, (oould have no more obfcurities, ner be liable to any
sora Objections, toan of that which mwas done.in the time and
Couury where you lite.. Nox yet that things done m the pre-
fence of others, and words ‘poten in their hearing only, fhould
be known to you otherwile thap by bifforicel evidence, (unlefs

every Revelation to othegs, mu have « new Revelation to.

bring it to each individual perfon in the world.) And think
not that he who is a firanger to all other helps of Church-

hiftory, thould be as well able-to-anderftand the Scripture-

hiftory, as thofe that have chofe other helps. oe
© 4. Think nat that the narrating of things done in a Country
and Age foremote, Aud teus unknown, floyld not bave many
dificubsies, avifing from pur igneyance of the perfons, places,
manners, cuftoms, and many ciscumpences, which if we had

’ Known, wouldeafily have sefolved all ſuch doubts. -

. Think not thet a Book, which was written fo long ago, in
foremote «Country, in a language which fcw do fully underfi and,
and which may fincethen bave feveral changes, as to phrafes,
and proverbial and occafional. (peeches, thould have no more

difficulties in it, than a Book that were. written at home, in.

the prefent Ages in our Country language, and the moft ufual

dialeG. To fay nothing of our own language, what changes -

are made in all other tongues, {ince the times that the Gofpel

was recorded 2? Many proverbial (peeches and phrafes may

be now difufed and unknown, which were thet moft eafie

tobe underftood. And the tran{cribing god preferving of the
6

Copies, require us to allow for fome delects of humane skill

— — — By

—— rad ling bcfore.
rege mb rend: hid Gevictb sheen in ithe ores: sppainted
by the Holy Ghof:: vbdAtherelory you ate not to look for
the fief deteriniination ' — or onder’. in the

Serene w tobe thenty pens ve of treat
‘i : Whowst "Bat tholdkpbitles -tieing to

leave the Wwisid;: Foie trie the ipberioal of ithe aemesy of
man, and the dinger of c end corrupting the. Gliss-
Sid DoQrine end Orda not left a: fare rceord
pie nA chetefbre dhcp aM ‘that Ger the fake ofipoftesny. .

‘si: aan poe tink shat —— * Re
—— oh

d,
ta a Babe bares! aor anah pei Dilignm it
- * tress omit dire be Hudgyd of,
accni ding

⸗

She Le of Feith.

according torthespadpile| of tehie hoty Spirits “Sor the:

ac 3 ie: junked: of; siesrelusion fo We hae |
of. Sevem noywenten tobsrafy heme of Bbyfiphs, side Oves
tery, nor to decishe praminatical Qontroverfies about: words
burt to moord indgeeupreffions - the things which God would
deeternca:to' kee, an. wider: to their feeb. “cheig ‘duty, and
thretsheppixtfe.::ckechin his. reSpid teredta pe rfed word) B it
you tnuS> nei dendgien that sit lief fe8: the -word ‘of Goa
dinifelfyas sf Bod liad Gecwe_dsitl itis falfetwkill,. end made
ataiperieR in every. refpedh, Sock phraft aud oeder, a God
could do, And if you meet in it with feveral words, which
youtiink eft lets yrarpinalicah:. pgjand; 103 : sivtpvital,, chan

‘wih y. other: men could fpeak,! aytduvhith realy fatoitt of feme

ie,

-fosoand bapentidPiod, cenicmber that dis iv’ not at all: des |
githry to Chriftahicy 31 bute 7aheritendeth ⁊ the Aheeniptherf-
sag ofoerfaith « LUEor the Seripcases.are perfett ‘to thes: “i:
eexndcd ules Aad God did prpokly: chat men’ of imperk@
Wiatory,.to-be hit A poliies;e ‘his Ringdom-might nor be it
beerd, bat-mpeweey and .thar}pun Bith. might ince be bude
pon the. mifeearnitd orangely df-inwlé ¢ bit on the &perdanutal -
wpetetibarof the Aimighty-Gorh:':As Devid's fling: did Rowe
smut kill Gsé/éeb 2. Se neared mtn, that xannor nur jek the
world to'deceive them, - halk by 3 Apiit abd Mirzsiexcon-
wires thicm:: dafokuig fati hands. ane. Asxipterd, which God
tmever imended lit cfos}:- doth atthyaps sis: undtitfal idtozan:
Hegre bas gneeers Yay 7 Litgic3 any
«: & Thetefose : you anvfisbe $e, toidithapuith the Chiſtivn
Religion}: which is’ the abal-pett'oyskeracl! of the! Soripenees,
Gomalithe refit -And toleecevhl! planted. in-your-mitid, the
Yanm df chét Retipiop it Jelſũ Wndi dhatas.: bridfipdencuar
‘Gre 40a Sicaindubrent mont degelysa! chertingel) vbe
‘Rords Prayer, and the Deealogués thi ſumtihatyes 66 oun Bélief,
(Defive and Praditic. tend then weaddet np. innse that -tiveothes
upatts of Scripturt,: havi: fonie things of leſs monient chasetizat
amin hath fngess nablsand bait; 4s ‘welb axisftomach, beart
—— * doidw —— ————
Ti * ingai eitfose hetw ged the. Abe nithe
fins Regen and the Method of the aici Books of
ei: The Books were written on: tnkoccallora aft in

The Life Gof Raith. Y e

Geveral Methods, and though: that method of them. all, be
perſect, inordes ta their propicr end 5, yet is it mot neceflary
that chere be in the: Meibed no buinane imperfection, or that
one or all.of chent, be aretecn in that. 78 which is ufa
moh logical, and belt... Bathe frame of Re — af
- ghofe Books, ix compofed in the anol : method in the
vorld. And.thole {yftames.of Theelogy whi vour to
open ~this method to you, de nos. frign it, 2 it of them.
felvés j but only:attempt-the explication of, what they figd in
the holy. Serigiupes} Spothetically coe Apaficl (Thoug
indesd all atrempts havtiyes fallonfhogs of any. hess
‘of this divingand perie@-barmouy.), tls darn,
- 15; Bhesefore-the true Order, of fobs) ning rg ü i
fof tovequixé a frocf shalal the Seriptureg gs oxd.of Gods
but. fir 10 prpaeshe- BUTTS? of them, which is properly ot
the Cbriſtian 16nd then ban ia preseed testy engt ben Spur per:
Neular Diief of Wes ects Tbe. congrary, opinigg, which bath.
‘obtained siqehy many ie Adis Ags, hath greatly bindere ‘the
faith of the unskilful And it came .from a prepolitrous care
ofthe: hdnont.of the Scriptusss, through an exceflive oppo,
Giting: to: the Papide who underyaluc them. For beni 3
comes {p pals, chet.cvery. Seeing Seat adil, gr ynconfit
icydnrany Book of. went: in, Chronology. pr, any oth

uit thought so be a fufficiens. to make the shold
seaukeiof Chriflignity 9s, difficult 99 that particular text is: And
forall: Beaders: ial pices me — or inf eparable
cehitherdleite, in xbeis daily weaging of che ripturcs,, bidet —
by expofed to equal rermptations, fo.d damn deli oF
— $0 that iſche Terppt mene an, tp ie bi of th
Martding.@ii| of the Sun in, oe 535 he .
mauas inthe bel oſ the Whale; or ay

lnly dee Bonk nlshe dink —* * 9

his Religion. 9

cl. Bait.chit wat aoc che ancitnt of ith. i * et
“years after Chrifts reſuri ion, sbefors any gue, Book
-New Teflameot. was written 5. and, almaft.ap — At

sawastfinithed : and pec Moe de anche hag

—— 3 Thi ithe

hoftiéss But whet ‘they rar to chet byword of
. — aheis Weitings, with allt
—— ‘and cleasmfiances, which every Chriflien di
herrfesr of. And there wert mang Asticles of the Chsifien
» which ——— ake simp tga

o bring-them to the-delief: of shet,. and then
5 them, before they-irete any. thing to. Fain taughe
a * whish. is noiv in the: holy. Scsigtures ; They
were firh to Difti the Dake! and bane thew bem, and then
80 teach them to ab t whatever commanded ¢
And the main bulk of the Scriptures ie made op pf this —*
and.of the main fubfervient: hiGories. and
. Add accosdingly it was the-cuftom. of tlie Primitive
Chiurches, ‘and enciem DoGtaim ‘to teach the people firft she
"Creed and funm of Ch siftienity, and to make them Chri@ians
$étfore they caught them (o much as to know what Booksthe ~
Csnonical Scriptures did contain: Forthéy hal xhedamm of
Chriftiamry ic felf delivered down: Golisterally ‘by the: we
nds of tradition, 1. By the continuation. of Baptifm, amd
fpoblick Church-profeffions, was delivered the Crocd or Coe
maat by ic felt And 2. By thé:holy Sceipturei, where.it
‘was delivered with all the seft;_ and from whence every novias ,
‘vas not ‘put to gather ic of himſett bale hued ie ‘collected: to.
jaishand by the Churcha.””
And you may fee ig the 3 writings of all the ancient defcadess
of of Carithani'y ( F wftin, ras, Faliante, Clemens Alem-
Arabi, en b. station’, Lotleyeins, Tevtuliay,
tyes mt, * Anphini, cc} chat’ ‘they. uid she. meched awhith d
pow dire you,to.
"And ‘if you cortidet it well; you will Gt@chee the micacle⸗
of Cheift —* and al} ihoſe of. his Apoũlle⸗ after him,

plc,
Chr (as Pesd doth, 1 Cons 15. 3. 44 &c. and Beter,
jee wien

irc ‘wére tely- and: domfle-
es —X Book ——

=
.

The Life of Faith.
they proved that the Writers of thera were guided by the |
sbfallible ‘Spisit, in all the proper work of theis office 3 of
which the writing of the Scriptures Warapest.... 0: -
as Therefore fettle your belief of Cheiftiqnisy it felfs ¢
is, of fo much as Boptiſi containeth, or itnporteth: This ig
spore cafily proved, thari the trath of every werd ia the
Scriptures; becaufe there ere <Bntroverfies shout the Canon,
and the various resdings, and ſuch like: And thisis thénatu:
gal method, which Chriſt and hit Spirit have: discéted us to,
and the & ‘and the ancient Churghes uſad. And when
this zs foundly proved to you, then you canact jufily
take any textual difficulties, to be fufficient caufe of sailing
daBcaltics to Your faith in’ the effentials :- But you may quiet-
ly go onin the ff€ngth of faith, to clear up all thofe diffi-
cultiesby degrees. = , re
know you will meet with fome who think very highly
oftheir own miftakes, and whole uinskilfulne(s in thede things
is joyned witlkan cquef meaftire of [c¥f-conccitednels, -who
will tell you that this method fmells of an andervaluing of
fhe Scripture: But I would: adviſe you not to. depart
the way of Chrift, and his Apofiics and Gharches, nor. to xact
your felves upon caufcfels hinderanets, in fo high a matter‘se
Saving Faitb is, upon the reverence of the words of any per-
' verted ſictious wrariplér,tior ta cfcape the fangs of cenfortous
4giforance. We canhot betrer safe the holy Scrtpruses in
the true Metbed, than they can in these falfetac:. And can
better build up, when we have laid the right foundation, than
can who begin in the middie, and vVmit the foundation,
and call-the ſuperſtructute by chat name. ne
2. Sufpe not all Churth-hiffory or Tradition, in an ex-
treme Oppofitidn to thé Papiés, who-cry up a" privece.un-
proved Tradition of their own. ‘ They tell us of Apoftolical
“Fraditions, whici thtitown fa@ion only ete the keep. rs of ;
and of which no trae’ hiftorical ‘evidence is prodaced: \And
“this they ¢all the Tradition of the Charcl¥: Bue we have
. enother fort of Tradition, which muft not be neglected ox
rejected, tnlels we will deny Numenity, and rejedd Cheifie-
: Oar —— my OF — aire ye Py
3 thi » : 7 . e ty ‘or . ie ' wm

—

— — — — —
94 : The Life of Faith.
Chriftian Church; as Baptifm, the Lords day, the Minifry,
che Church Affemblies, and the daily Church exercifes; which
arc cestain proofs what Religton was then received -by them.
And 2. The Scriptures themſelves. Oar Treditictradite is
nothing elſe but theſe two conjun@lly : 1. The ChriftianRe-
ligion, even the Faith then profeffed, and the Werfiip and
Obedience then cxercifed. 2.° The Baoky themfelxes, of che
holy Scriptures, which contsia all chis, with much more.
But ware fo: far from thinking that Apoftolical Oral Dias
dition, ise {upplement tothe Scriptures, as being letget:tham
them, that we believe the Scriptures to, be much Jarges than
fach Tradition; and that we have no certainty. ‘by any. other
than Scriptural Tradition, of any more thaw che comthoa
castes of ‘Chriftianity, which all she ChOrches' are: agreed in.
But he chat will not believe the moft unives{al pra@ice and
hiftosy of the Church or world in & mattés of fa@, me i in
xeafon much Iefs believe his eye-fight. a adn
13. .When you have. foundly preved yout foundetion; take geet
‘every difficult ebjection which youcannot æanſwer, fo be a fuffclent
eæuſe of doubting :: For if the fundamentals be proved tyaths,
you may trpA.to chat proof and:be ſure that there at¢-weits
‘of folving the feeming inconfiftent points, though you are not
yet acquainted with them. These are few Truths ſo clear,
- which a lophifter.may not clog with difheplcics : And there is
dgatce any man that hath fo. comprehenfive a: knowledge of
the moi certain Trusbt, a5. to. be able to af wer all chat san
ibe faid againtt : it.
: Bhp Come. not te thig Sfiudy i ina — or diftratied frame .
of wind: For infuch a cafe you age (ordinarily) incapable of
{a great’a work, asthe tryal af: the geoupds oſ Faith: And
therefore mutt live upon the ‘round: work. hiidie laid, “snd
wait for a fitter time to clear it...) 1." 4.
15. When new doubts avife, wark whatker they proceed aut
from the advantage which the tempter findeth i in your minds,
- gather shan from the difficulty of the shing: it felf: Aud whether
you have not formerly had gaod {atisfagtion spainfi the fame
doubts which,apw perplex you: Ef:fay Gafer nog every d
sompofure of your, minds, to ‘became. ‘means ofunk
find Cuffer nok Satay to command Jou. to.di{pute your ta *

~. wv

fe of Fat, — —

T (Fox if he, may chufe ‘thetime, he may chufe-—
ehefaceels, | Mapy aman hath gift ub alage ——
—X kearned: Treatile or Polition well; who’ cihnot
lear wp all objected difficulties ona ‘fadden, nor without
Books tell you ri that he before wrote, efpeciay if -he be
—eS Acepy, or in the midi of other thoughts: or
-ra§.> When yougre one perfwaded of the truth of Chris
frumty, andthe, haly, Scriptures, tbink” not that you need ineg
fiudy it any more, becaufe you do alréady confidently believe & <
For — fiche not buile on fuch cogent evidence a⸗ will
warrant the conclufion (Cohether’ it be at che preſent fourid or
hor). you koow not what change affaults may mrke upon oa
~ (rszwa'bava-keown them do, on fome ancient éminent
feffors-of the lin Ash Godt Fodling rhe ‘have tarned from Chat,
and the belicfofimmortality.

Take hed how, apd ‘che éommort Gayin; of: the
ry 8 pre fom Roiowledgt, im i it bab

wot Evidences 11 “afe indeed;' por the
imtncdiase. Syd avin —* id
as they are the a ‘the principles Which
ai in, themfelyes me rake _ is truc⸗
WE COR paox the if in Vernt
is his Revelation rident (though “y
dmincdiatelpinis that word'or feve
lian is true, A hay Gith {No tian
indeed. believed evidence * OPS Putt
which appeareth, y foever' they may

talk.) Urenember that ourexcclient Usher anfwered the'ta
this cale,. an qut of Ariminenfi aft, ‘that Lek hath: evidincé f
Frown. aiid Setence ate —* —— Bae un:

loubtedly an evidence te Diet Bibl dente oF

Certainty, And all erid Dake ‘Cheliioifity,' is evidence.
—* a ix though of ane Jeith and ‘credibility, the cafe

. be otherwife.
ine tbe ſut liag vf ynur faith,

oie ——— eb 4 fe Be Cvidehices,!and are able

to anfover gl Objedtions ¢ 1: ghee Ibid inthe Falted
Mifesraing und digeGing the fame evidences which you taye
\Kerned §

an the’ Life of Faith. i

difcerned : For you may holdthem fo loofely, that they may
eahily wrefted from you: And ybu my feethem with fe
clear aod full a kanwleder, ay thik bi yout ‘nitad aguindt
all ordinary caufes of mutation. ne Kind ‘(Cor degece
gather) of knowledge of the fame ablings, which the Pa

gnother which the DoGor hath. Y am fure tht. knowledge

which | have, now.of the cridences of the Chriffian wctity.

_ much different from what f had thirty years rele en, per-
t

haps nou Hay nce 28 ouch as now we he Saget

seal te a or which’ —— tbe *
ish sere They judge it ty ty unter —
it agrecth not with their uncertaintit or Certain erro, °

98. Enjlave nyt your-Reafento * sof
are in the body, our fouls. are ſt

*3 fenfitives; nar go any oy faethe —
ah oe ag ite wilt Saas hit {ul to con-
template things inviGbl e, w — as-8

Lady is to travel a thoufjod a ti on Fi vho nerer went
out Hex doogs, ut in a Sedan Conehe eee
sor axchcife or light, dob

pe vont went.of Lisrh .
* which you, cannot ‘ot ; nt $6 she nore
* ee Pals of Fee Church; 1! be
vor — ade fo office fo Be the preftrvérs

and — oth * Ding wide to be the Relpers of of
t at ’
cob “, bis wah jw — * — nen of

., 20. rhein iy Penbh 2 praBiife e with Est wit ne what

you debelicve, left God in pire Jor to dſbeuev⸗ ‘thas whith

you would nat lev
—— di Sos — of Jit coun
—— 6 OF Gith. Coens s

z oY Cort, ¥ feiMe hake p 2 Fey ote ae
mo " is °

ö ññ— — _ — — — —

— ä— A

The Life of Faith.

CHAPEL 0? -
The Evidences of Feith.

Ficle things ia the Ordev off our enqui ‘being
pofed, proceed to the confidenstion of ny be ec
deine which fully prove re — Stein Rian Verity > And here
Committing the ied secited at large in

my [ Reafens igo] T T thal only (ct before
you —— —— bricf recital of fome of
thole mems, which bring ke dows to our notice in thebe

cat ‘infallible witnels of CHRISTY, is the

rin if Song oe the Fly Ghat Or thet diving
Spesation of which infallibly proveth dhe

55 dink as int eveftbig him in is, as the Prine
ary Edw she Coi of a Prince by his ior, ¢ and fi ;
SWE n vas by hie publick a 4 upers,

Jevipuen, end know bis a
as we know that God's the Creatous of Pave the wor
the Seal of his likencls which is upon it : Or as we —2
Paar i — —— like him, as no other could be-
if and Chritianity to be of Ged, by hie
unimitable in

apn
Tie Power, m and Goedi are the fentiali-
ties which we cal the Naw of C —* im their

f re incompnunicablé :
etl * er ond an im, cteature, which for the

—— may anslogically be called by the fame names;
| the names ase communicable, though the — — it ill
O which is thie Dice} — Ail secentenncel-
al

cable: But when Tit tteg sas more hetcrogene
rhe we fie@s only the
—— eee ieee

dhe ted Go

eran ant sia Se * 8

by fuch names, as we arc fain (for want of other words) 40
apply to God (the things REM oe being tranfcendently and
unexpreffibly in God, ‘but the words firft uſed of, and applied
tothe creature.) But thie fact God Fath ‘fo demonfirated his
Power, and Wifdom, and Goodneſt in ne Creation of the a
ferial or toypottal patts of te orld, that they are the Fee
te aiid InfATABIE ptdofs OF his caufation and perfedtiods,
ting thet as nò dtHer catife without Ain cat Produce) b
Yeride' (5 properly called hit’ Dwage, as his Wifdow ap
Geodacf,-bac'only of hit Power. Bur'to wile ;inan who fett
Whit World, cah doubt whether a God of pesfe& Power, Wif-
done and Goodies, wis che maker of it. Eva {> thé perfon
and do@rige of (bri or. the. Chriftign, Religion fe
co: fider.d, hath f yeh of the Image, arid ſo mash.otghe
Brion ive bye Fn refions of ‘the Nature of God, as may fully
bffore us’ thik he himfaris the approving cauſe 3
“Ard ‘ai‘tht Sux haih a double Light, Lux & Larnen, its
Pextial Light in it felf, and its misted beams, or commygni.
cated Light , fo,the Spirit and. Image Of. God, ‘by. which Chit
dnd CorifttWary are thonftrarcd,, aré partly that, which is
tial, theft ative, and dabrvedt.’ an partly that which is
nt ‘and teninmricaréd from bith toothers. |
~_ In the perfon Of Chrift there. is the mott excellent Image of
God. 1. Wonderful Power, by which he Wroughr ‘miracles,
and commandcd Sea and Land, ‘Mea and, ils, and ,rajled
the déad, and raifedHimtelf; “and istiow thegloxjous Log Lof
afi cHings. 2. Wohderfal' Pifdem, by ‘which

x, | be, fogmed his
_Eaws,;: and Kingdom, and by ‘whic he knew the hearts of
men; and prophecied of things to come. 3. ‘Mott wonderful
Love and Goodacf, by which, he tealed, Bifeaks, and by
which hefaved miftrable fouls, and prokured ogc happinefiat
Cararate) "0 aie odbc eter qedd eden’
But as the efential Pgbs of the San i tho glorious tobe
Well oblerved by us; but the emitted ‘Light ts .ic which doth
affect our'eycs, “and ig the imimediate oale 4 our. swat,
leaſt chat ‘We can beſi endure and ufe, fgg c,
Gions Of fetus CBrin Fe hot fo immediately dn
for ons — and bfe, as the loffer, —* —
Which ReTeht'torch;' ° Aind thels are sither Tach as were the

immediate

The Life of Raith. .
immediate effects of the Spirit in Chrift himfelf, or his perio.
nal operations, or elſo the (cies of his —— — Aad

that is either {uch as went before Sim, ox Guch as were prefent
withbie, orlach as folovx⸗ ajter bine Ewen af the emitted

Right of the Sus, iscithéx that which is next to its Effaces ot
that which freameth farther to other creatures: Apd this
haft is either that which it fendeth to us before its own agr

pearing or sifing, ox that which iccompanieth its sppéaxiog,

of thafwhich ‘leaveth behind it as it fetteth ox peflcth away 3 ;

* muſt we diftinguith 4 in she prefent cafe...
Burt all chis is Hat One Light, and One ‘
So then, I fhould in order thet Spirit in the

words and works of Chrift hi * which comptitusath che Chri-

fien Religian..2. Thut Spirit in che Prophets and Fathers.be>
fore Coyit, which was the antecedent, light. 3. That —*
in Quiſ foliawers, which was the contomitant and ſubic
quent Lightor. witness : And 1. In tholt sext his sbode on
cardi: — Of thofe that sre more sesnote, .

—

a CHAP. IY. — ——
The Benge Gols Willem, |
wpon the Chriftian: Religion in it elf 43 com>

oo * of man⸗ Redemption, asit is found
in then works and do@rine of Chriff.

1 AND ee ix, obferve the three parts of Gods Image, 08 or
taining

" a» The WISDOM of it ippeareth in thefe. ——

ſvations «(which — it to a⸗ but vefy deic(tinely, for
grant of tye eleavuefs, andthe integr aity, and the vde of cur
knowledge: For:to, ies busibece und these: 4 pared of one
entire frame or work,ind tofes cholefew as difldcaged,
aad not intheir proper plecés and stider , dnd all dhs but with
adak | fight, is.far from: that Gull end open. view .of
thasrasif sr fann ot God, in Chef, ith pel end —
pesious.intellodts ha wey ¢ : paheceat”
vp. Wineks

Fijenioigieciotbe Die Natixe, Power Iutelettion

howe svifety@odsicath ondcred .ic,: thauthe ‘hie
and 8, -

100 : The Life of Faith, -
Om vey and Goœdæ-ſ, and the three perfons in
‘the imi, Tired the Word and the Spirit; and the
chree| Cactfalitics of God, a thE ficient, Direliwe and fine!
Canfe, (of whem; and thrnigh bem, ‘and to whem ere al things’)
Gould have thece moſt eminent Pecimine or —T in the
aworld, or three moit copfpicuous works to d and glori-
fig chem 5 ‘viz, Nature, Graseand Ghry. And that God ould
Rend. related to man in three anfwerable Rela-
sions, ——— — ha Redeemer, und ous Perfetter
Helinefs initially,
Or . How ane a is owlered, that pays ing tins Love te God
iaborh his great duty, and his petfetttew and felicity, there
thould be fome Raridirig eminent’ means for the: — and
excitation of our Léve's And this houtd ba the
masvifchation.of che Lope of God to us band withal, —
«oft perſect Holineſa end Goodneſ; And that as we have
ao much werd of the lealeiol hit Giodne® ws of his Kime,
(Loving him being our chief work) thar there: fliould ‘be -09.
obfervable ademontiration of his Goedacfs extant wx che world:
is of his Power. © 2
9. Efpecially when meu ted feller By fin from the Love of -
God, to the Love of his carnal felf, and of the creature ; and
when he was fallari andes vindMtive fuiftiee,and was confcious .
of the difpleature of his Maker, and had made him{clf an *
of Hell ; —— deste naccre cat & ovo .
in Judtice ftan deth eng or *73 to duni-him, § ne
him, and fete him” ifety ts it ondeded “thar He that.
5 recover him to his Love, thould'firft dectare his Love
tothecdfender in the fullcR Sire, and thonld'teconcile himielf
wato him, and thew his readincfs eo forgive him, arid to fave
him, yeh to be his felicity and his chicfeft good ¢ That ( the
Reinedy may be snfwerebleto the difes{e, andto'the duty.
4 How wiltiy is it thas contrived, that t te frame and sourfe
of mans obedience, fhould be appointed to-confi in Love end
. Sraitnds, and te run out ia ach pri and chearful dety as
in animated throughout by Lose , b> {weet a (pring may
_ bring forth anfwerable ſtreams: Thit fo the Goidnefs.of ous
Aeſier nay iin the: — work ; and we may
Rot ſarve the Ged of Laue and Ghry, ike Gsves,with s griidging ..
7 4 weasy

.
7: — Ca ~ —
— — —— - — * — +, nm
— = = — — ~ =~

The Lift — 4102

weary mind , but like.chilécen with: delight. acd quicthels :
And oat work and v⸗y may: ‘be’ to us a foretatic four reward
aad
4. And yet how mect was it, that while we live in tach &
dark materia] world, ina body of corruptible ficth, among
cuedies and frares, our duty thould have fomewhat of cau~
tion and vigilancy, and thexefoss of fear and godly forrow to
teach usto-rellith grace the mores And thet our condition |
fhould have in it much of neocflity and trouble, th-drive us
homeward to God; wh is our reft. And how aptly doth — }
the very periniflion of fin it (elf, fublerve this end ;
6. How wilely is it chug contrived, that Giery at left fhould
fe berttr ecllithed, and that mas who hath the Foy thould give
double oblige-

Gid the Clay + and be bound to chis by a
7 Edw apily is cid rmedving Sgn, and all the wworit
—— the P of the Golpet;
balk vpda, on — 5 — ‘to “the I Law ot assure] perfection §
Faith being bat the means to. recover Love 5. and: Greece
to Nature, but as:Medésine is to the Badys and being toGie-
ey, 00 Midicine ig to Health : So that ee & men t ve
mevee taught to. peak, oF sai, ov fa ot todo any werk, er
keow any Kcience, ox tredé (puch, which toaf be kuowen ,
acquificively, >is ayuilerable man, as wanting all that which |
thiulld help him: tows hienatasal powess to ditie proper ends ;
fo it 1s.mach pnere with him thar trach Netare without Grech,
which maf kraiit, and afe it to its ends, :
'B. So thet it appeascth, chat se Love of Perfedion is
fly called the Law Nenwe, hecauſe it is agreeable to man
in his Mæural fate of Innceeney 3. fot the Lew: of Grace msy.be
vow called, the Lew of depreved Nature, .tescaule it is as fuit-
able to lapſed wax... And when our pravity is undenmble,
how excdible fhould it be, chat we have facta Lag? « :
Golpel, cither unfuitable to
contradictory to it, or-yot of any
eheti natuat; but only thee which hathehe mdG excellent ap-
titsdeto feblerve its Giving: she. Glory. 00.Ged in she bigheft,
by wefloring, Beate sup, the the Rath, and Goodnifs * somards

, . , 03 ooh, 10. And:

The Life of Faith. |

10. And when the Divine Manareby is apt in the order of
Government, to, comppynicats forme Jonage of, it ff to the
Creature, as well as the Divine PerfeCions have communicated
their Image to: the Crestures in theis Netunes or Brings, how
wiftly it is ogdered, that mankind fhould havecar univer/ai
Vicarigus Head or ‘Monare¥ ? These'is great reaſon to believe
that there ig Monaredy among Angels: And im the world a
mot appargy:ly execticth all other forms of Coverament, in
oꝛde⸗ t Vxin. wad Strevgth. and Glary: and if it be aptes
than forme ctheas tp akgencnate into eppeefitg Tyraieny; cits -
only caufed 8 the grea€corruption of humane Natpre < and

therefox if wehave s Hoad who hath no fuch corruption,

these is no'place @r:that hjettins: - Andes it is not credible
that God wagld.meke no communication of this Image of his
Dominions in the world; fo it is certain, that befides ‘the
Lord Jefijs, the:woxid hath ao ether 114i Vail Eicad (what-
ever ths Pope spay pretettd, tobe ans Vniuerſal Vicarious Ma-
—* under the Unines[al Vicavions ‘Monarch, ) the sell

ve their Monarchs fabaedinate to Cheid but, ithe...
hath npne but Chrifialone, |; : J

A bowanget was iethet he vaho- es che Mésanch os
Deputy of God, fhou'd bealfothe Mediciaur! and chat a pob-

“used finnex dwelling in dley, fhould not come invoncdiately td

God, but. a“ a Recanciler, who is evershy to prevail: :
_ 33, And when we hedloft: the Aa Ged, and of *
sweridto come,end ofthe siy.theretd 4 pee. and: of war j
too, and our own immostality of foul { thoy tnedt was it-chat
r fure Revelation thould fettle as; that we;might know what
to feck, rand whither to-seturn,.and by ‘what way ! ! ding
Light muſt be the guide .of ous Lave end Pemer, And whe

“could fo infallibly and Setisla@orily:dé: thie, sa Thalia ae ;

from God, of perſecteſt knowledge and aeracit tla

13. And when God intended the —— — of -our
fins, how feet was it that he who srould be:the Medéstour of
our ‘pardon, fhould yield to shokeateems; :. which are donifitent
with the ends of Government, :: aed: akipdie: nat tho-wi

ddow;
_ and veracity, and:uflice, and.th of God-dd che worlds

contempt: If no mark of ‘odidutaclsdheuld . be part upon fin;
not any demonfiration of Taice be becn made, the Devil woudl
Q @ ve

be)

8 6 ee PeO PRT om -- ~ ahewe

The Life of Bids

have triumphed,and frid; Did hot fay truer then God ? when

he told you of ae and I told you that you fhould not de.?

And if ehe grand pehdlty!hed been remitted'to the world, for
font thobiahd tats a facteflivily, without any fuffi- -
cient démontirsti of Jaftice undertaken, why -fhouid

- Or ifeey thall thinks, chat all his proveth riot a- deenafre-
tion Df. Fushice on'the Redec ites tobe sfotaddly necoMey, Hat
thatGod could have pardoned the peaktint: wirtoid st) it
fs neyerthelels manifctt, that: this was avery witc and bor-
@ruous' way: As he that’ cannot prove that God: couhd “tot
have illutminated,-end moved , and qaickened «che ‘isfciour
fenfitives without, the Sun, may yet prove that the Sun is a
Hobie ercetute in Whole opetations Gds Wif¥om end Power,
and Gooditth do appear. Coto i cae Ain,
- 24, Aad how agreeable %' his-Wo@rine of the Seerifids of
Chr#t, to the common: daQrine. af ‘Sucrificing,.whieh hath
been received throughout almoft all the world | And whodad
itndgiieany Stlics orighad Uh that prothice, No Aeby and (0
nalvetGhty- — detection lot Seriya
whitevenin'm , ho Riel: Dinars tench to oe nclliy

103

104

The Life of Faiib.

of a. demonfisation of Gods Juftce and Aſelexu⸗ saint
fin ?

| Mi asad all he onrpeyrmt snd yp than Max,

* Gor the Tes te of Masa, and the Sacrifice fos fin, fhould
tons, and the Teacher t

not be only of anoches kinds bart chat he —— that to
be families with man, and to aed acneh ey able in *
concerns; and one that is —* and nearpe marl eopatle
thele ondestakings asd gelstions?; And. yet «bat be be ſo hi
‘and nest the Fether,as may pot afutacient valag on bis wor

‘and make him moft meet to mediate fos.us?,

16. How wildly is it ordered, shat with ——

ve ouiã haye che pattern of a perf. Lfe, 98, knowing how

pried FF imitation As . EOI BA Wes
ties
17. od 6s a pattern of afl ther yertue is. Gil) before, ys ;

' & how fit was it, cfpecially chat we Gpuld have a lively ex-
ld,. apa. to nee

eels, to teach us to atoms tbig deceit ww
comperatively, by enki
5*2* yta snd life it GIG, biel. ar she ching
which sll that perith prefs before Gad and i
18. And how needful is it that hey chat mutt be sae
taken with renewed faults, foould hava a daily somedy end
acfege, nd a plaifter for theiz, wounds; anda more sqoqpt-
able nage then theiz own to plead with God for pardpa?
te. How mect was it that our Savjous fhould, sift tram the
de Cand confequently that he fhould die) <q fhewiag, that
as accepted, and chat. therg, is, indecd anasher

“Nike for man; “sad that death and the grave thal age Aull ds-

fain ua? “a
ao.· And how mect Wasit. that our Spviour f

into Eleaven, and therein our nstures ——*

thet he might havé all Fal plied 2* figith the wre of maaps aire

Hoe and his pofleffion be a pledge of our ſuture pof-

hs ation shat em eat
not be left undes the Covenset of Works, ox of entise natuce,:
———

5 The Life of Faith.

was now. unfuitable to his lapied ftate, and that God fhould
make a New Covenant with him as his Redecmer, as he made
the firft as his Creatour: and that an A@ of general pardon
and oblivion, might fecure us of forgivenefs. and everlafting
life: And that as we had a Rule to hive by for preventing fin
and mifery, we might havea Rule for our duty in order to
ourrecovery, « ° ee .

22. And what more convenient conditions could this
Covensnt have had, than Ca believing and thank ful Acceptance.
of she mercy, and a penttent and obedient folowing of our Re-
deemer unto everlafting life } |

33. And how convenient is ir; that when our King is to
depart from carch, and keep his refidence in the Court of
Heaven, he fhould appoint his Officers to manage the humane

105.

part of his remaining work on earth? And that fome fhould |

do the extsaordinary wosk, in laying the foundation, ‘ and
leaving a certain Rule and Order to the refi, and-that the reft
thould proceed to build hereupon ; and that the wifeft and the
beft of men, fhould be the Teachers and Guides of the reff
unto the end. -

24. And how neceffary was it that our Sun in glory fhould

continually fend down his beams and inflaence on the earth?
even the Spirit of the Father to be his conftant Agent hére be-
low ; and to plead his caufe, ind do his work on the hearts
ofmen? and that the Apoftles, who were to found the
Church, fhould have that Spirit, in fo confpicuous 4 degree,
and for fuch various works of Wonder and Power, as might
fufice to confirm cher teftimony to the world: And that ‘all
othe?s as well as they to the end, fhould have the Spirit ‘for
thofe works of Love and Renovation, which are neceflary to
their own obedience and falvation. | - og

25. How wilely it isordered,that he who is our K ing,istLord
of aB,and able to defend his Church, and to repecls his proudeft
encmies. |

26. And alfo that he thould ‘be our finel Fudge, who was

our Saviour and Law-giver, and made and fealed that Covenant '

of Grace by which we muft be judged : That Judgemeng may
pot be over dreadful, but rather defisable to his faithful fer-
vants, who fhall openly be juftified by him before all.

P 37. How

106

The Life of Fenb. a ;

a9. How wifcly hath God'ordered it, chat when death is
natorally fo rersibleto tnan, we fhould ‘have a Saviour that.
went that way before us; and was once dead, but now liveth, -
and is where we maft be, and hath the keyes of death and
Heaven 5 that we mey boldly go forth as to his pr-fence, and
to the innumerable perfetted fpirits of thé jut, and may com- ©
nmiend our fouls to the hands of our Redeemer, and dur Head.
28. As alfo that this mould be plainly revealed, and chat
che Scriptures are written in a method and manner fit for alt,
even for the meaneft, end thet Minifiers be commanded to
open it, and apply it, bytranflation, expofition, and earnett
exhortation; that the vetnedy may be futted:o the nature
and extent of the diſcaſe: And yet that there be fome deprhs,
to keep prefumptuous dari g wits at a diftance, and to hamble
them, and to exercife our diligence. se |
29. Asalfo that the life of faith and holineſs ‘fhoold ‘have
mich oppofitios in the world, that its: glory nd excellency
might the more appear, partly by the ‘prefence of its con-
traries, and partly by its exercife and viGtories in ics tryals 3
and that the godly may have ufe for patience, and fortitude,
and every grace; and may be kepr the eafitier from toving the
world and teught the more to defire che prefence df theirLord.
30. Laftly, And-how wifely iste ordered; that ‘God in
Beavin, from whom ell comech, fthould be the end of ‘all his
graces and our duties ? and that himfelf alone fhould be our
home and happinefs; and that as we are madé ‘by him, and
for him, ſo we thould live with him, to his praife, and in his
love for ever: And that there as we half have both g'orified
fouls and bodies; fo both might have a fuitable glory; and
that our glorified Redeemer might there be in part the Medie-
tour of our fruition,as here he was the Mediatour of #cquifition,
Thave recited haftily a few of the parts of this wondrous

frame, to ſtew you, that if you faw chem all, and chat in

the r true order and method, you might nor chink ftrange that

[N:w wato the principalities ard powers in beaventy places ia

wade Ruvwn by the Church the menifold wifdom of God, Epheſ.

3,13. which tas the fisft part of Gods Image upon the Chri-
fiten Religion, which I was'to thew you.

But betides all this, the WISDOM ef God is exprefied in

. _ the

~The: Life of Faith. | 17097
the holy Scriptures theſe ſeveral aies: 1. In the Revelation.
Of things pa, which cquid not be known by any mogtal man :
As the Creation of the world, aud.what was therein: done,
before. man him(elf was nade: Whicliexperiente. it &lf doth
help usta believe, becanfe we fee exceeding great probsbi-,
lities that the world was not etexnal, nor of any. longer du
ration.than che Scripturesmeptipn: jp that n0 place on eacth

any true monument of gncicntes oxiginal ; and in that
humane Sciences and Arts are yst fo impexicG@, and fach im-
portant additionsaremade but of late.

2. Inthe Revelation of things diftant, ont of the reach of -
mans dilcovery, So Scripturs, Hidory, and Prophecy do fte-
quently fork of prepasatiqns and actions. of. Princes and

e afar 55 .
wae In the Revelation of the feerets of mens bearts : As Elifog
told Gebeniwheat he did at a diftance : Chrift told Nathaniel ©
what he faid, and where: So frequently Chrift told the Jews,
and his Difciples, what they + hong , and thewed that he knew
the heart. of man: ‘fo which we may add, the fcarching
power of the Word of Gog, which doth ſo notably rip up
the fecrets of mens cosruptions, and may thew all mens hearts

WYO CECH oe .
- 758 tba pl contingent shings to come, which is
sol ggucatin Propbecks and Fromfes of the Seriptuye ;
not only in the Old Teftyment, a8 Daniel, &c. but allo in the
Gofpel. When.Chrift forctelleth . his death and scfurre@ian,
aijad the pfage and fuccefies of his Apofiles, and promiſeth
them. che miraculous gifts of the Spirit 5, and foretold Pesexs
thrice denying him; and fogetold the grievous deisaction of
Ferufelem, wich other ſuch like clear predictios.
5. But gothing of all thefe predictions doth thine fo clearly
to our felves, as thofe gyeat Promifes of Chrif, which ase
fulfilled to ovr felves, in all generations. Even the Promifes
and Prophetical defcsiptions of the geeat work of Convesfion,
Regeneration or SanGification upon mens fouls, which is ©
wcought in all Ages, ju according to, the delincations a it.
inthe world: AU the. hamblings, the scpencings, the defires,
the faith, the joycs, she prayers, and the aniwers of thee,
_ which warefogero}d,. end was found in rhe-frk Belicvees, ase.
- pg pesfoxmed.

108 The Life of Faith.

pestoraied: anu pir af to all-true Chriinaus to this day.
“: "Bo.wiuch niay be added, all che Prophecies “of the extent ’
oftbe Church; of the converfion of-the K ngdoms of the |
world to Chriit, and of the oppofitions of the ungodly forte
thereto; and of che per(ccutions ‘of the followers of Chriſt,
which aiealfuiniiad.. 6-0 FT
6. The WIsDOM of God-alo is clearty manifeſted in the
eoncatenation os hatwmony of all thefe Revelations : Not only
that there isno reat contradi@ion between thetn, but chat
they all conjun@ly compofe one entire frame: As the age of:
man goeth on trom infancy to matUrity, and nature fieteth her
. endowments and pyrovifions aceordingly to cach'depret; fo
hath the Church proceeded from its infancy, and fo have the
Revelations of God been fuited to its feveral times: Chrift
who was promifed to Adem, and the Fathers before Mofes,
for the fist ewo thoufand years, and fignified by theit Sacri-
fices; was more fully revealed for the’next two thodfand’
years, by Mofes firft in a typical Gofpel (the adumbration of
the grace to come) and then by the Prophets, (efpecially
. Ifaiah, Micab, Daniel and Malecbi) ix plainer predi@ions.
Aod then came Fob Beptift the fore-runner, and Chrift the —
Mcfliah, and the Spirit upon the Apoftles, and ‘finifhed the’
Revelation: Sothat it may appear to be alfoneframé, coh- * .
trived and indicted by one Spirit. And the effeéis of it have
been according to-thefe degrees of the Revelation. |
And the end of the world (whether at the end of the laſt
two thoufand years, or when elfe God plesfeth ) will fhortly
. thew che unbelieving themflves, that the period fhall ful-
fill what is yet unfulfilled tothe leaſt jot and tittle,

: | CHAP. V.
| "Lhe Image of Gods Goodneſi.

ae ie E fecond part of Gods Image on our Religion, is
“that of his matchiefs GOODNES§. The whole
~ fyfteme of it is, the harmonious expreffion of: GODS HO-

_ LINESS and LOPE. The particulars I muff but name, left
é I be-too long. et 1, The

The Life of F aith.

109

1. The Aythor of it, Jelus Chrift, was perfeQly Geedhim.

fif; heing Ged and. man 5 ſinleſs in ngture, and in life , Aving,

and dying, and rifing to, de good, and making it his cfice and
his work, even in Heaven, to do mankind the grcatett.

good... ~ ~°, 2° | ar? ; a * x 7 4 ⸗
a. The Matter of the Chriſtian Religion, is GOD him...

felf the infinige Good. The uff of it is, to teach men to knw
Ged, and tobring us tohim. To which end it maketh a fuller
“any where elfe to be foypd inthis. world,
3-- The utmat End of itis the bigheft imaginab'e ; . the,
pleafing and glorifying of God :.For¢he.that.is the Beginning.
_ ofall, muft needs be the End ofall. |

A». It leadeth mango the highe& fate of felicity for himéelf

(which is an. End conjunct in fubordination to the bigheft.).
There can be. no greater happincls,imaginable,. than che Chri-
ftian Religion digeActh ustoasttain, — . re

5. It placeth our happine& (9 certainly and clearly in that.
which is happine(s indeed, that it directeth msns intentions,
and defires, and \eayeth them no longer to the old variety of
opinions about ghe chick good : Mature peiſected, and
working by its-perfeQelt afts upon the moft perfec object,

difcovery of his bleſſed nature, attyibates and works, than is.

and receiving the mapit ful} communications.from bim,. and. .
this for ever, mui needs be the molt perfe@ feliciry of mani. -

To have all our ſaculties fully perſect, and tolive for ever in
the perfect light and Jave of God, and to be accordingly. be-
leved ofhim, this is the end of Chsjftianity.

6; To thie end, the, whole deGiga of the Chriftian Religion. °

is to make man goed, and to,cure him of af evil, and to. pre-

pare him juftly for rhet-bleffed ſtate. | _
7. Totbes end the great work of Jefus Chrifi is, to fend

dowa the fenGifying Spirit of Ged, to make men_new creatures,
and to regenerate them to the Nature of God himfelf, and to
a-heavenly mind and life: Thet they may not only have .pre-
cepts which are good, but the .pemer of God to meke them
geod, and a heavenly piinciple to Gc them for Heaven.

. 8. Tp, that end, the principal meang is, ; the fulleft.rsvela,

tian oft clovcof God to maa, that.cvuen was madly d cmgre

than isany where clic usvealcd.,. A the-defign of §
- 3 :

— The Life of Faith. _
is but to fhew God ro man, in the fulled profpe& ‘of ‘his Gond-
gef and womealurable Love, that fo he may sppear mére ami
gble to us; and :may be more beloved by us; that Loving God-
nefs may. make us geod, and make us beppy. | _

9. ‘To ericourage us to Love and Goodneft, God doth in the
Gofpel give us the pardon of all dur fids, "8 (oon-as ever
wet ton to him by ‘Faith and Repentance: ‘Though ‘we
have deferved Hell, he dectareth that he will forgive us chee
defert. If we had come to Hell before we had heen redeemed;
I think we fhould have taken that Religion to’ be goou indeed,
which would have brought us the tydings of forgivénels, and
fhewed usfo ready a way toefcape, © Yt 7

zo. And this mercy is giver by an Univer ſal Covenst, wf

fered to all, withoutexception: And the Cendinms are · ſo

reaſonable, that no one can have any ‘juft pretence agsinft

~them. Ie is but to accept the mercy ered with 2 believing

thank ful mind, as a condemned thin Would dé a peridot.
An

11. And to bring us to alf this, and tnake us bely,; Chait
hath given usa moft boly word and doctrine: perfelly holy
in its precepts, and in jts probibitieons, and afl the fubfexvient
hiftorics and narratives: And he hath added the petlect pat-
tern of his boly life, chat our Rule and Example might agree. .”

12. Sogeed is this word, that it calleth us to the bigheft
degree of Goodnefs, and maketh Perfettim it felf our Birtys chat
our duty and beppine{s may agree ; and we may not have li-
berty to bebadand miferable, but may be every way bennd'te
our ewnfelicitys And yct fo good is this Covensnrot Gmabe,
that it taketh not advantage of our infireiities eo 20RR · us,
but. notcth them to bumble us, in order to our curd’: ' And e
accepteth fincerity, though it command perfectien. And Chrift
lookerh not at our failings, as a fevere Judge, but asa Phy-

fician, and a tender Father.

13. So good is our Religion, that che great thing whith it
requircth of us, isto prefer the greete? good, before the leit,

and not to be like children who take ic for their riches to fill

their pin-box ; or like foolifh Merchants, who had rathet trade:

for trath, than for gold. The great bufiriels of Chriltiad precepts’
‘6, Comakets know tliat we are capable of bettcs things ean’

meat

what can be more {uitable to our miftrable fate®(

— The Life Falihßhß.--

meat, and drink, and luft, and ſports, and weatth;and wortdly |
henopes 5 that the Leve of God, and che felicity of the fox),
in Grace and Glory, may be preferred before the pleafure of 4
Swine. And is not shat good, which calleth us up to the
grastaft goad, and will not alon ms co be fuch enemies to dur
felvgs, astotake up withtheleffer? 89”
- 14 Yes, when.we. henge mof,.it Gill engageth us to fcek
more: And willnotallow us totakeup with alow degree of
grace, of with alitsie meafere of the. greateh gods ‘But to
thew thar God would have us to be fijll better, and to have
_ _ Were, if, is made ous duty Mill to ak more, and fill ta Pref |
bigber, and labour to be better, Asking in prayer is made
ous daily work, and Gods giving, end our receiving’ may be
our daily hleſſedneſs. ; _—

155 The apercics here provided for us, extend both to fouz
gad body; Fox though we may not prefer the leſs before the
greators yet. we (ball have it in its place s If we feck firft the
Kingdomef God, and its righteoufnels, and labour firft for.
the food which never perifheth, all other things thall be added
to ws: We-fhall have then to do us good, but nor{‘o do us hurr.
For godiineGs is profitable to all chings, having the promife of
the life shat now is, and of chat which isto come, 1 Tim, 4.

ar
” 36 Arad the future perfe2 Goodnefi, may invite us to pre-
fest imperfeGi Gooducfs, the Promifes of the Goſpel do fecond
the Precepts, wigh.che ſirongeſt motives in the world: fo that
svariafting bleſſedneſs and jay, is made the reward of tempd-
sal Gocenty, in faith, love, and obedience. And if Heaven it
ſeli be not,.a sewasd —* to invite men to be ꝓood, there
aS wows fufficient, — oo
17. Xea the pesalsics anid feverifies of the Chriftian Religion,
_ 49 thew the Goedaefs of it, When God doth therefore threaten
Hell tofave men from it, and to draw them up to the obe-
dience. oſ the Gofpel : Threatned evil of punifhment, fs bue
(o-keep them from the evil of fin, and to make men better :
_ And be thac will cefifie his hatred of ſinſul evil to the higheft,
. doth fhew him&lf the greateft enemy. of it, and che greateft
loves of good ;.and he chat ſetteth the tharpeft hédge before
wi, and the tegsible warnings to keep us from damnation,
| | cote ‘dot

EEE

The Life of Faith.

doth thew bimfelf moft willing co fave us.

18. So geod is Chrittianity, that it turneth all our afflictions
ante good s Ie affurech us chat they are ſent as needful medi-
cine, however merited by our fin: And it directeth us how to
bear them ealily, and to make them weet, and fafe, and pro-
table, and toturn them Yo our increafe of holineſs, and co
the furtherance of our greateft good, Heb. 1, to 13. Row.8.18.
2 Cor, 4.16, 17, 18, |

19. It alfo ftablitheth a perpetual office, even the ſacied
Miniftry, forthe fuller and furer communication of all this
good forementioned. In which obferve thefe particulars,
which, fhew the greatnefs of this benefic. 1. The perfoxs called
toit, mult (by Chrifts appointment) be the wifeft ‘and beſt of
men that can behad. 2. The number of them ts tebe fuited

‘tothe number of the people, fo that none may be without

the benefit. 3. Their work 1s; to declare all this foremention-
ed Goodnefs and Love of God to man, and to offer chem all
this grace and mercy; ahd to teach them to be holy and
happy, and to fet before them the everlafting joyes.' 4. The

_ meaner of their doing it muft be with bumility, as the fervants
“ofall, with tender Jove, as Fathers of the flock, witch wif

dom and skill, left their work be fruftrate; with the greateft
importunity, even compelling chem to come in, as men that
are loth to take any denyal; and wich patient endoring all
oppofitions, as thoſe chat had rather fuffer any thing, then
the peoples fouls fhall be unhealed, and be damned ; and they
mutt conrinue to theend, as thofe that will never give up a
foul as defperate and loft, while there is any hope: And all
this muft be fecondcd with their own example of holinefs,
temperance and love, Aas 26. 2 Tim. 2. 24, 25. Matth.22.8, 9.

20. So goed is our Religion, that nothing but doing good is

the work in which it dothemploy us. Befidesall the good of

piety and felf-prefervation, it requireth us colivein love to

_ others, and to do all the good in the world that we are able,

Epbef. 2. 10, Mat.5. 16. & 6. 1, 2, &c. Titus 2.14. Ged. 6.
7,8,9. Good works muft be our ſtudy and our life: Our
work ang our delight: Even our enenties we muft love and
do good to, Mat. 5.44. Kom. 13. 19,20, 21. And fure that do-
Gtrine is good, which is purpofely to employ men in doing
good toall. 21. So

and the dominion of the fet;

oe
worldly mind; for fincerity and finbplicity egainft all bypecrifie

and deceit ; for love againft matice ; for unity and peace againtt

divifiens and contentigas ; for juftise and lensty in {uperiours, -

and obedience and patience in inferiours ; for faithfulnefs in all

selations: Its precepts exignd to fecret as well as open pra-

713

Grices 5 to the deſires and thonght;, as well asco the words and. |

. deeds: Te alloweth not a thought, or werd, or adtion, which,

is ungodly, intemperate, rebellious, injurious, unchafte, or co-
vetous or unchasitable, Mat. 5. ,

22. All the trowblefome past of our Religion, is but our

wartare again evil ; againft fiw, and the temptations which

would make us fioful: And it muft needs be good, it all the.
codflicting part of it be only again& evil, Gel. 5.17, 21, 23.

Rom. 6. & 7. & 8. 1, 7,8, 9,10, 13,

23. It ceacheth us the only way co live in che greateft ard =

mofi conftent.jey. If we cttain not this, it is becaufe we fol-
low not its precepts. If endlefs joy forefeen, and all she
forefaid rhercies in the way, are not matter for continual de-
light, there is no greater to be thought on. Rejoycing alwaics
in the Lord, even in our tharpeft perfecutions, is a great part
of Religious duty, Pbil. 3. 1,& 4. 4. Pfal. 33. 1. Zech. 10.7.
Mat. 5.11, 13. Deut.12, ta, 18. |

' 44. Ic overcometh both the denger and the fear of death :,
and that muft be good, which conquereth fo great an evil; and

maketh the day of the angodly’s fears, and utter milery, to be
the day of our défife and felicity, Rom, 6.23. 1 Ger.15. $5,
Col. 3. 1. 4. Phil.3,21.

_ 25. Tcobligeth all the Rulers of the world to uſe all their
powerto do geod; againg all fin within their reach; and
to: make they ſabjects happy both in body and in foul,
Ram.-13, 3) 4505

$ © oye * . (.
. «26 Irappointeth Churches,to, be Secieties of Sajnts, that ha-
vy —— ey
x Cor.

Hindle and godasfs combined ay. Qe. Brovg_ 00

1P4

; The Life of Paish.

Cor. I. ». & 3. 1, 1. Bb. 345g. 1 Tin 5. 52,13. That toe
Affemblics employed in the holy love and pravées of God, -
ight be a seprefentation of the heavenly Jernfalew , .

2. 9. te

a7. It doch make fe Love and Unien of alt the Saimte to
be fo frat, chat che mercies aad joycs of every member, mighe
extend to eH: All the corporal and Spiritus) blefliogs of all
the Chriftians, (yea and perfons) mthe world, ate mixe ss co
my comfort, as long as ¥ can love them as ny felf: Hf it would
pleafe me to be rich, or honourable, or learned my (elf, it maft
pleafe me alfo tohave chem fo, whom ¥ love as my fcif. And
when miltions have fo much matter for my-joy, how joyfully
fhould'I then live! And though I am obliged alfo to ſorrow
with them, it is. with fach a ſorrow only, as thell not hinder

- any f:afonable joy, 3 Cor. 12.

28. In thele focieties, excry member is bound to contribute
his help to the benefit of eachother; fo chet I heve as many
obliged to do me good, as there be Chrifttans in ehe world ;
at leaft, according to their feveral opportunities and cepaci-
ties; by prayer and fuch diftant means, # they can do no
more. And the Religion which giveth every man { great
an intereft, inthe good of all others, and engageth all men to

. do good to one another is evidently good it felf, 1 Cor, 52.

Epbef. 4.15, 16. — :
29. And all this geod is not deftroyed, but sdventeged and

- aggreavatedaccidentally by our fin: So that where fim abound-

ed, there grace did fuperabound, Rem. 5.15, 16, 17, 38, 19
Grace hath taken occafion by fin to be Grace indeed, and to be
the greater manifeftation of the goodnefs of God, and the
greater obligation for gratitude to the finner. 3
30. Laftly, All this Grodueſt is beautified by bérmony, it
is all placed in a perfe@ order. One mercy doth not keep us
from another ; nor one grece oppofe another: nor one duty
exclude another." As it is the great declaration of Merey and
Juftice wonderfully tonfpiring in God; (‘Mcrcy. fo ufed as to
magnifie Juftice, Puftice fo ufed as to mragnifie Mercy, and not
only fo as to confit) fo alfo it Worketh anfiwefatily on as? It
fetrcth not Love again fifel fear, ‘nor joy againlt wecdfery
preifeand thankigiving.

forrom, nos faith againtht vepentopte, tor

The Life of Faith.
itent confeffion of fin, nor txue repentance again

5
the profitable uſe of the creatuses, nos the cere of our fouls
againfi the peace and quiet of our minds, nor care for our

115

families, aged contentednefs and trufting God, nor our la-

bour sgainft our neceflary reft, nos feif-denyal againft the due
case of our own welfare, nor patience againft due ſenſibility,
end lawful peffion, nor mescy to men againit crue juftice, nor
publick and private good againft cach, nor doth it fer the
duty of the Soversign and the Subject; the Mafier and the
Servant, the Paftor and the Flock, nor yet theiz intereft, in
any contsariety ; but all parts of Religion know their place;
and every dety (even thofe which feem moft oppofite) are
helpful to cach other; and all interefts are co-ordinate ; and
all doth contsibute to the geed of the whole, and of every
part, Epbef.4. 2,3, 15, 16. ;
And now perufe all chis together (but let it have more of
your thoughts by far, than ict hath had of my wosds) and
then determine mdifferently, whether the Chriftian Religion
beag not the lively Image and fupesfcription of GOD the
prime effemtial GOOD, -
But all this will be more manifeft, when we have confides-
ed how POWER hath ix the execution, brought all chis into
3

CHAP. VI.
The Image of Gods Power. _

IH. "9"H E third pert of Gods Image and ſuperſcription on
| TA— Religion, nhs POWER, | And as mans
own costuption lyeth more in the want of Wi/dem and Good-
eff, than of Power; therefore he is lefs capable of difcerning
Ged, in the impecffions of his Miſdom and Godueſt than of
his Pewer: ſecing thescfore he is here moft capable of eon:
tition, and ecknowledging the haiid of God , I thal! open
this alio ia the feveral parts, in forme degree. mo
. Inthe hiſtory of the Creation, the Omnipotency of God

is abundantly Gt fosth, which is proved trus, bot
- Q.3 agrecabicac&

by the —

136

- agrecablenets of the hiltory to the effe@s, and by much fubfe-

The Life of Faith. .

quent evidence of the Writers Veracity. . .
a. The fame mey be faid of Gods drowning the old world,
and the preferving of Noab and his family in the Ark.

3. And of the deftruction of Sodom and Gomorrsb with fire.

from Heaven.

4. The many miracles done by Mofes upon Pheraob and the
Egyptians, and in the opening of the Red Sea, and in the
feeding of the Ifraelites in the wildernefs, and keeping their
cloths from wearing for forty years; and the pillar which
went before them as a fire by night, and a cloud by day, for fo
long time; and the darknels, and thunder, and trembling
of the Mount st the giving of the Law, with the reft of the
Miracles then done, not in a corner, or before a few, but be-
fore all the people; who were perfwaded to receive and obey
the Lew, by the seafon of thefe motives which their eyes had
feen: And if all this had been faffe; if no plagues had been
fhewed on Egypt if no Red Sea had opened ; if no Pillar had
gone before them; if no fuch terrible fights and founds at
Mount Sinei had prepared: them for the Law; fach reafons

woald have been fo anfit tohave perfwaded them to obe-

dience, that they would rather with any reafonable creatures,
have procured fcorn.. *

And to thew pofterity, chat thé hiſtory of all chis was not

fosged, or to be ſuſpected; 1. They had che Law it felf then

dechvered in two Tables of fone to be Gillfeen. 2. They had
a pot of Manna fiill preferved. 3. They had the misacle-

_ Working Rod of Mofes and Aaren kept likewife as a monu-

ment. 4. They hadan Ark of purpofe to keep thefe in, and

_ that in che moft inviolable place of worfhip. 5. They had the

brezcn Serpent (till Hezekiab broke it) fall co be feen. 6. Fhey
had the fong of sheis deliverance at the Red Sea for theit con-
tinued ufe. 7. They had fet feafts to keep the chicf of all thefe
things in remembrance. They had che feaft of sunleavened
bread, which al! Iſrael was to obferve for feven daies, to keep
the semembeance of their paffing out of Egypt in fo great hafte,
that they could not fay to knead up, and make their bread,
but took it as inmeal or unready dough. They had‘ the feaft
of the Paffcover, when every family was to cat of the Pafchal

.. a) ano,

Lamb, and the door-pofts to be fprinkled with the.blood, io

keep in remembrance the night when the Egyptians. firft born
were defiroyed, and the Jfraclites all preferved. And ifshele
had been inftituted at thattime, upon a pretended occafion
which they knew to be untrue, they would rather have de-
sided than obferved them. If they had been afterwards infi-

tuted in another -generation which knew not the flory, the .

beginning would have been known, and the fiction of the.

name and inftitution of Mofes would have been apparent taall ;
and the inftitution would not have been found in the fame

Law, which was given by Mofes: And it could not have -:

been fo exprefly faid, that the [freelites did all obferve theſe
feafts and folemnities from the very time of their deliverance,

‘but in thofe times when the fargery begen, all would have

known it to be falfe. 8. And they had many other words and
ceremonies among them, and even in Gods Publick Worhhip,
which were all ufedto keep up the memory of thefe things.
9. And they hed an office of Priefthood conftsntly among
thetn, whidh faw to the execution and prefervation‘of all thefe;

10. Aad they had a form of civil Policy then ¢fablithed, and —

and the Rulers were to preferve the memosy of thefe things,
and the praGice ofthis Law, and to learn it themfelves, aod
govern by ic: Achat the very form of the Common- wealth,
and the order of it, was a commemoration hereof: And the
Parents wese toteach and tell their children all thele things,
and to expound all thefe Solemnities, Laws and . Ceremonies
to them : fo: that the frame of Church, and State, and Fami-

lies, was @ prefesvative hercof. . .
5. But, to pafs by all thé reft in the Old Teſſament, she Iu-

carnation of Chsift was ſuch a work of Omnipstent Love,.as -

caenot by us becompsehended. That Gud thould be uniced
to bumanity in perfon ! ¢hat humanity. fhould thus be ad-
vanced into union with the Deity.! and Man be fer above the
Angels! that a Virgin thould conceive ! that men fsom the
Hiatt Mould be led thither to worthip an Infant by the condu&
of a Star (whigh Caferim thinketh was one of chofe Angels
ot Spirits which are called aflame of fire, Pfsl, 104.4.) That
Angels from Heaven. (hould declare his, nativit y to the Shep:
herds, and.celchsate it with their praifes: chat. Zobs Bapsift
Da “" Q3u thould

,
e

. ee — — — —
118 ‘The Life of Faith,

thould be & called to be his forernaner, and Elisabeth, Zacins-
ry, Simeon, and Anns, thould fo prophetic of him: That the
Spirit fhould be fcen defcending on him at his Bepufm, and
the voice be heard from Heaven, which owned him ;: that he
fhould faft forty deies and nights; end that he ould be cranf-
figured before his three Difciples on the Mount, end Mofts
and Efiss feen with bimin chat glory 5. and the voice ‘from
Heaven again beer witneſs to him: Thefc, and many duch like
were the attcRtations of Divice Onmnipetency co the trath of
Chrift.

6. To chefe may be next joynad, the whole courfe of mi- -
racles performed by Chrift, ‘tn heeling the fick, and safing the
dead ; and in meny ether miraculous atts, whieh are nok of
the ſubſtance of the Gofpel-hifiory, and which (shave recited
together in my Reasfens of the Chriftian Religion, Cec Heb. 2.

2, 3,4
7 And to thefe may be added, the Pewer which was given
over all the creatures, to Chrift our Mediatour. All power iu
Fleaven and Earth wes given him, Job. 17. 2.& 33 3. Ma.
26. 19. Rom. 14.9. Epeef. 1: 22,23. He was made Head
over all things to the Church; aad sll principalities sad
powers were put ander him ! And chis was not bardy affert-
ed by him, but demonfireted. He thewed his powes over che
Devils in cefling chem out: and his pewor over Angels by
ten thedead : end his pewer of life and “yr by raif-
ing the : and his power over all difeafs, healing
them: and his power over the winds and watess, by ep-
peafing them; and his power over our food and natures, by
¢urning water into wine, and byfeeding many thoufends mi-
saculoufly : yea and his power ‘over them sto whofe hands
he was refolved to yield himiclf, by seftraining chem till hie
hour wascome, and by making them all failito che geound at
his name : end -his power over Sun, and Heaven, and Eerth,
by the darkening of the Sun, and the trembling of che Earth,
and the rending of the Rocks, and of the Vail of the Temple,
Maz. 27-451 51. And his power-over tlic dead, by che rifing
of the bodies of many, Mot. 27.92. And his ‘power over the
Saintsin Heaven, by the attendance of ‘Mifesend: Blies: and
his power to forgive fins, by taking away the penal maladies ;
, and

Fhe: kife of Faith,

wot his pawer to change hearts, aad fave fouls, by: caufeng.
aie D:fciples to leave all and follow him ata woed; and Ze-

cbhcus to receive hissy, snd believe; and the thicfon the crofs

tobe converted, and te enter that day into Paradife. .
8. And his own RefusseGion -is an undoubted attefletion:

of Divine Ompipotencgy. If God gave hin ſuch e victory

over death, and raifid him tolife when men had killed him,
amb rolled a ftone upon hie Sepulchre, and fealed and guagded

it, there needeth no farther evidence of the Power of Gad —

imprcfling and attciting the.Chwifliam Religion, than that

which afcertaineth to us the tsuth of Chrifts Kefrrediinn. For

be mos declared to be the Son of Ged' ly POWER, ig refer-
rectios from the deed, Rom. 1. 4,

9. And his bodily appearence to his congacgated Difcipies.
when the doors wese fhut; his mirsele at their fring, his
walking on the Sea, his vanithing out of there fight, Lake: 24.
when he had difcourfed wah the two Difciptes, hiedpermg
their hearts to undesftaad his Word, Sec. do all Ghew this pare:
af Gods Image on our Religion, even. hie Power, . ;

to. And fo doth his bodily afcentding into Heavsn before’
the face of his Diſeiples 4Gs 1...

121. But efpeciallg the fending down. the Holy Ghof upon:
hss Dikiples according as he promiftd: To caufe them that.
were before fo low in-knowledge, to be faddenly inſpired
with languages, and with the full underftanding of his. usa
wil, aad wich unanimity and ‘coricord hereia.;, this made his
Ditciples the living monaments and cfteces of his own Omni-
potency, 4s. 2.

ra. And accordingty ail the mnivectes which they did by
this power, recorded pastlg inthe Acte of che Apofties, (or
gather, the 48s of Penl, by Luke who was his.compsnion;):
which you rant theee read (and no deube but other Apoſtles
in. theis:meatures did the like as Pent, though they ave not re-
eosded ;. for they had all the /isme: Premif rch Spi) Fhis i is
— impreflion ¢ of POWER,

F 13. Whereto muft be wddud - the great snd: mares
communicating the ſame Spirit. (or dong thas opgn

Grd-wouldgive-it) to: thoſe coneereed -Beljevets ‘onl: whods

they laid their hands (which Siwes Magu would. feat inus

we Dea

boughe.

.
° kh 5 9.
vf

120

The Life of Faith.

hought with moncy, 4458.) To enable them to {peak with
tongues, to heal difcafes, to prophefie, &c. as they themſelves
had done, which is a great atteltation of Onmnipotency. —
‘gq. And the lamentable deftsuction of Ferufalem by the.
Romans, foretold by Chrift, was an atteftation of Gods POWER
in the eevenge or punifhment of theirs ynbelief, and putcing
Chriſt to death.
55. And fo was the great fortitude and coaftancy of Be~
lievers, whounderwent all perfecutions fo joyfully as they
did for the fake of Chri; which wasthe effe@ of che corro-
borating Power of the Almighty. - .
16. Aad fo was the Power which the Apoftles had to exe-

~ cute prefent judgements upon the.enemits of the Gofpel, (as

this da.

Elimas and Simon Magu)! snd on the abuſers of Religion (2s
Ananiss and Sapbyre) and on masy whom they ¢xcommu-

micated and delivered up to Satan. .
17. The fame evidence is found in Chrifis Legiflation,. as
an univesfal Soversign making Laws (or beart and life, for all
the world: Taking down the.Laws of the Jewith Polity and
Ceremonics, which God by Mofes had for a time fer up ; Com- ©
manding his Minifters to proclaim his Laws to all the world, |
and Princes and ‘people to obey them : And by thefe Laws,
conferring on Believers no leſs than fosgivenefs and falvation, .
abd bmding overs the impénitent to everlafing . punifb-
18. But the great and contiovéd-imprefs of Gods Pomer, is.
that which together With his Wifdew and Leve, is made and
fhewed in the converfion of mens fouls to God by Chrift.
You may here fisii confides the inmbers which were fuddenly
converted by the preaching of the Apolties at the firft.. And in
how little ume there were Churches. - planted: abroad the
world: And then, how the Rewas Empire was brought in,
and {ubdued to Chrift, and Crowns and: Scepters sefigned to
him ; and all this according te his own predi@ion, that when
he was lifted up, he would draw all men tohim; end accord-.
ing to the prediGions of his Prophets ‘But that/whichI

would efpecially open, is, the. POWER which.is maniſe ſied in

the work of the Spirit on the fouls ofimen, both: then. and to
; . )] toe, .

pho f .
NHitherto

The Life of Faith.
_ Hitherto what I have mentioned belonging to the Scripture

” it elf; it is to be taken as part of our Religion sbjeGively con-

fidered : But that which ſolloweth is the effe@ of that, even
our Religion fubeBively confidercd : To obferve how God
maketh men Believers, and by believing fandifieth their bearse
and lives, is agrcat motive to furthers our ose believing. Con.
fider che work, 1. As itis init fclf, 2. Asit is oppofed by
all is enemies, and you may fce that it is the work of
God. ,
1. Asthe Goodseff, ſo allo the Greatneff of it, is Godse own
Image. It is the ratting up of our ſtupid faculties to be lively
and dive to thofe holy ules, to which they were become as
deadby fin. To caufe in an unlearned pesfon, a fismer and

more difting belief of the unfeen world, than the moftlcarn-
_ ¢d Philofophers can attain to by all their natural contempla-

tions; To bring up « foul to place its happinefs on things fo

high, and far from fenée ! To caufe him who naturally isim- -

prifoned in /elfifhuefs, to deny him&if, and devote himéelf en-
tircly to God; to lovejhim, to truft him, and to live to
him! To raife anearthly mind to Heaven, that our buſ-
nefs and hope may be daily these! To overcome our pride,
and ſenſuality, and bsing our fenfes in ſubjcction unto
scafon, and to keep a holy govegnment in ous thoughts,
and over our paffions, words and deeds ; And fo live ia:
continual preparation for death, as the only time of our true
felicity ; And to faffer any lols or pain for the fale sccom-
pliiment of this! All this is the work of the POWER of
od :

2. Which will the more appear when we confides, what's
done againſt it within us and withoat us } what privetive and

pofisive averfencls we have to it, till God do (cad down that .
Léfe, and Light, aud Love into our fouls, which is indeed his

Emage! How violently our flethly fenfe and appetite, ſtrive
againg{ the reftraints of God, and would busry us.contrary to

che motions of grace! How impostunstely Sacag joyneth’

With hisfuggefiions! What baits the world doth fiill fet be- '

fore gs, ta dévertius, and pervert us! And how many infra.

ments of its Autery, oF its cruelty,:asc Ai at work, to-fop.
us, or co tum us back! to invite One down to

| The Life of F gith. - _

Bard and enfoase them to ſome deluding vanity, or to. ci-
usia qur heayenly defign, and to ateight or diftourage
us from the holy way.

. Andd we think shis an cafie work, becaufe ic is alfo rea-
fonable , do but oblerve how hardly it goettr on, till the
POWER of Gad by grace sccomplifh it! what « deal of

gains may the belt and wifett Parerits take with a gracelefs .

child, and ali invain! what labours the worthieft Minifters

lofe on gracelefs people ! and how blind, and desd, and fenfe- _

lel a thing, the gracelc& heart is, to any ching that is holy,
even whien reafon it ſclb cannot gainfay it ! And God is pleafed
oſt · tinucs to weary out Parents, and Matters, and Minifters,
wh fuch unecachable and Gony heerts, to make them Know
what natirally they are themfelves, to bring them toe the
moe lively acknowledgement of the POWER which is ne-
ceffasy.to renew and favea foul. Bue having fpoken at large
of chis in the formcntioned Freatife, 1 thal take up with thefe
briof intimations. :

19. Andthe prefervetion of that Grace in the foul which is
once given us, is. allo an cfic@ of the POWER ofGod. Ous
thrength is ie the Lord, and in the power of bis might, Eph.
6. to. It is ous Lord himfell, whois the Lerd of life, and
whofe Pricſthood was mde after the power of m endieft life,
Bicb. 7.16. who giveth us the Spirit’ of Power and of Love,

— amd ofia fiund mind, 2 Tim. 1.7. Cor of receeved wifdom,

for cuppericuts is found undevfanding received by inftrudion :
And this text expreficeh the three parts of Gods Image in the
new Creature, artvua Auvautar, 9 aydrns © cogtoviaul,

_ . and as Powor is given ws with eve snd Wifdom 5 fo Power

with Love and Wifdem do give it us; and Power alſo muft pre-

ferve it, 1 Pes. 1.5. Weare kapt by the power of God through.
faith wntefalvation, 2 Tim. 1.8. According te the power of God

sebo bath faved. us. The Gofpelie the Power of God (thats,
- the ipfsument Of his Power) te our falvedion. Rom. 1, 16.

Sdin:Con. #118, Your: thas ate faved it- is tha power of Geds-
beodufe Cheift:-whdm it revealeth, is the posver. and: svifdewe of:

Cady: '25.. Arid chue car fash fandetd. in tho power of Ge”
06 * 2 Cor. 6.7. And the Kingdom e? Godin us:

dorlrownhtt ia power, 2 Cor, 4. 20, The mind efmen ie: veay
Ct ~ " mutable ;

yw.

The Life of Faith.

mutable; and he thet is poſſeſſed once with the dehres of
things {piritual and eternal, would quickly lofe ehoſe defirts,

123.

and tarn to prefent things agein, (which are fill befort hin,

while higher things are beyond our fenfe) if che’ Power and:
ABivity of the divine life, did nor preferve che ſpark which is:
kindled in us. Though the doctrine of Perfeverauce be con-
troverted in the Chyiftisn Church, yet experience affureth- os
of chat which all parties are agreed in: Some hold that all
true Chriftians perfevere ; and fome hold that all osfirmed
Chriftians persfevere (chat is, thofe whocome toa Grong de-
grec ofgrace) but chofe that think otherwife do yet ali grant,
chat ifany failaway, it is comparatively but 2 very few, of
thofe who are fincert. When avae would perfevere if Omni -
potency did not preférve them. _ ;

20, Laftly, The POWER of God elf dothcotltqueritly _

own the Chriftian Religion, by the Prefirvation of the Church,
in this @alic:ious and oppofing world (as well as by the pre.
fervetion of grace in the foul) which will be the more appa-
seat if you obicrve, 1. Ihat the mumber of true Chriftians is
Gill very fimall m comparifon of the wicked. ‘2. That: all
wicked men are nstarally (by the corruption ofnature) their
enemies ; becaufe the precepts and practice of Chriftisnity ate
utterly sgeinf their carnal minds and imtercfs. 3. That the
doctrine end practice oſ Chriftienity is ftill galling them, and
exciting snd fublimating this enmity into rage: And God
doth by perfecutions ordnarify tell us to. our (mart, that all
this is truc. 4. That all carnal mea ate exceeding hardly
Moved from their own way. 5. That the Government ofthe
Kasth is commonly in their hand, beceufe of their numbers,
and their wealth. For it ss commonly the rich that rule; md
| the rich are ofually bed; fothat the godly Chriftians are in

theis power. 6. That allthe Hypocrites that arc among out -

felves, have the fame finful nature and enmity againft holinefs,
and are whusily as bivver vga che power md pradtice of their
own profefiton, as open Infidels ere: 7. That Chriftianicy is
nota fepitofserere; Nou nati fed fact fumus 'Chriftiani, faid

Tevdias. Aad therdore if Gods Prmer freferved fot Re-

ligion, dhe degenerating of the Che#Mians children from thely
Pastats mind and way, wou haften its extinction in the
, 2 ° worl e

—_

824

stl ae

The Life of Faith.

world. 8. And as itisa Religion which muft be taught us; fo
it sequireth or confifleth info much wifdow, and millingacfi,
and fortitude of mind, that few are naturally apt to receive
it; becaufe foly, and bednefs, and feeblenef’ of mind are ſo
common in the world. And es we {ce that Learning will never
be common but in the poficflion of avery few, becaufe a xe-
tural ingenxity is neceflary thereto, which few are born with ;
& would it be wich Chriffianicy, if Divine Pewer matmtained
it not. 9. And itis a Religion which sequireth mach time
and contemplation, in the learning and in the praQifing of
it: whereas the world are taken up with fo much butinefS
for the body, end ere ſo flothful to thofe exercifes of the
mind, which bring chem no prefent (enfible commodity, that’
this allo would quickly wear it out. 10. And then the terms.
of it being fo contrary to all mens fiethly interef and fenfe,
in /elf-denyal, and for/aking all for Chrifts and in mortifying
the moft beloved fins, and the world putting us to it fo ordi-
narily by perfecution; this allo would deter the moft,and wea--
y out the reft, if the Power of God did not uphold them.
hat whichis done by exceeding induftry, againft the inclina-
tions and intereft of mature, will have no confiderable number
of praGifees. As we fee in horfes and dogs which are ca-
pable with great labour, of being taught extraordinary things

in the femblance of reafon: And yet becaufe it muh coft fo

‘much labour, there is but one in a Country that is broughe

toit. But (though the truly religious are but few incom-
parifon of the wicked, yet) godly perfousare not fo few as
they would be, ifi¢ werethe work of induftry alone. God
maketh it aga new nature to them; and (which is v
much to beoblerved) the main change is oft-times wrought
in an hour, and that after all cxhortatioas, and the labours of
Parents and Beachess have failed, and left she finner as ſcem-
ingly hopelefs. |

And thus Ihave thewed you 1. That our Religion objective-
ly taken, is the Image of Gods WISDOM, GOODNESS and
POWER, and thereby fully proved co be from GOD. 2. And
that our Religion fubjeGively taken, is anfwerably the Spirit
or imprefs of POWER, and of LOVE, and of SOUND. YN-
DERSTANDING, and is in ws 0 sonfiant feal and witnefsto
the tsuth of Chrif. . P.

— «as
The Life of Faith.
CHAP. vII.

«The means of making known af this infalibly te .

Sappofe the evidence of divine atteftation is fo Clear in

this Image of Ged on the Chriftian Religion, which I-have _

been opening, thst few can doubt of it, who are {atishied of
the biftericel truth of the fa@s ; and therefore this is next to
be confidercd, How the certain knowledge of all thefe things
cometh dewn tem 7 |

The fir queftion is, whether this Dedrine and Religins in-
deed be the unprefs of Gods WISDOM, aud his GOODNESS
end POWER, fup the truth of the hiftorical part? This
is it which I think that few reafonable perfons wild eny : For
the doGrine is legible, and theweth ie felf. -

But the next queftion is it, which J am now to refoive,
Hw we foal know shat this Dodrine was indeed delivered by
Chrift and bie Apoftles, and thefe things dee by them, which
She Soriptares mentiae |

And hese the firft queftion thall be, Hiw the Apofties, and
all other the firft witueſſis, knew it tbemfelves? For it is by

- every reafonable man to be fuppofed, that they who were

vefent, and we who ase. 1668 years difterice, could not re-
ceive the knowledge of the matters of fac, in the very fame
manner. Ie is certain that cheie knowledge was by their pre
fent ſeuſe and veafon : They far Chrift and his miracles : They
beard his words : They fas: him rifen from the deed: They
difcourfed with him, and est and drunk with him: Thcy
faw him afcending up bodily to Heaven. They need no other
Revelation to eell them what they few, and beard, and

Ifyou had asked them then, H w know you that all thefe
things were faid and done? they would have anfwered you;
Becanfe we faw and beardthem, But we were not then pre-
font: sve did not fee, and beer, what they did: Nor did we

fee or hear them, who were the eye-witnelfes; And:therefore

as theis fenfes told it them ; fo the nataral. way for ovr know:
ledge, maf be by devivation from their fenfe so ours : Bos when
. | 5

bey

Je ann Er anne

| The Life of Faith.

shey themfelves reccived it in a way fo natural, (though not .
without the help of Gods Spirit, in the rentemtying, record-
ing and attefting ic) me that can lefs pretend tq inferation, or
insmediate revelation, have {mall reafon to think that we muft
know the fame fads, by cither of thole fupernatural waies.
Nor can our knowledge of a diftery, catryed down through _
fo many ages, be (0 clearly ſatisſactory to. our felves, as fizet
and bearing wastothem. And yet we havea certsinty, not
only infabible, but (0 far ſæi-factory, as is ſufficient to warcant
all our faith, * duty, and fuffevings for the reward which
Chrift hatch fet before us.

Let us ntxt then enquire, Ew déd.the firft Churches know
‘ghar she Apeſtlar and otter Prepthers of the Gopel ditt mt de-
scive ebem an the matter of fll? Lanfwer, They hed their de-
grees of effurance or knowledge ia this part of their belief.
1. They had the moſt credsbie bumane teftinony of men that
were not like to deceive them. Bue this was not infallible.

2. They had in their reftimony the evidence of a nataral
certainty: Ic being ssturaly iwpefible, chat fo many perfons
fhould agree together to deceive the wesld, in fach matters
of faG, at fo dear a rate, in the very plece and age when the
things were pretended to bedoncend fed, when any one
might have prefently evineed the falthood, if they hed been
lyaray about the twice feeding of many thoufands mireculoufly,
and the sailing of the dead, end many other publick miracics,
and the darknefs at hisdeath, and the rending of the Rocks
and Vail of the Temple, and the Earth- quake, and the comirg
down of the Holy Ghof upon thembives with many the
like they would have been dete@ted and confated to their _
confufion: And we fhouldiheve cad what Apologies they
made egaintt{uch deteQions and confatations! And fort of
them (at leaft at their death) would have been forced by
‘confcience, to confefs the plot. | |
_ 3--But co leave no room for doubting, God gave thofe firft
Churches, the addition of hisown fpernataral atteftation, by
the ſame chaeefold imprefs of his Image before defotibed :'1. In
the holy Wifdom and Light which was io theis doGtine. 2. In
the holy Love, and Piety, and Parity, which was confpicuows
in their deGrine, and .in their fiver. 3. Aad inthe evidences

‘ : of

The Efe of Faith

of divine Pewer, in the many gifts, and wonders and miracles
which they wroughe and manifefted. And thefe things feem
a fuller teſtimony than the miracles of Chrift himklf. For
Chrifts miracles were the deeds of ewe alone; and his refur-
section was witnefled but by twelve chofen witneffts, and

| 527

about five hundred other perfons; and he convesfed with |

them bur forty daies, and that by times: But the miracles
of the Dilciples were wrought by #eny, and b:fore many
thoufands, at feveral times, and in many Countreys, and for
many and many years together; and in the fight and bearin,

of many of the Churches: So that thefe firtt Churcbes ha

fight and bearing, to affare them of che divine miraculous at-
reftation of the truth of their teftimeny, who told them of the

” do@rines, miracles, and refurre@tion of Chrift: And si! this

from Chrifts folemn promife and gift, Joba'14.12. Verily, ve-
rily, I fay unto you, He that beeveth on me, the works that I
do, (ball be do alfo; and greater works thenthefe Ma be ds,
becaufe Igo tothe Fatber. :

But if ic be demanded, How did the sext Chriftiens of the
fecond age, receive all this from the fifi Churches, who ‘re-
ceived it from the Apofiles? Tanfwer, by the fame evidence,
and with fome advantages. For 1. They had the credible Bu-
mane teftimony ofall their Paftors, Neighbours, Parents, who
told them bat what ‘they faw and beard. 2. Fhey had a

greater evidence of natural infelible certsinty: For 1. Phe |

do@rine was now delivered to them tn the records of the f2-
cred Scriptures, and ſo lefs liabie to the mifseposts of the ig-

norant, forgetfulor erroncous. 2. The reporters were now

mere yumerous, and the miracles reported more numerous al-
fo. 3. They were perfans now difperfed' over much ofthe
world, and could not poffibly agree together to deceive.
4. The deceit would now have been yet more cafily detected
and abhorred, oT
3. But befdes this, they had allo the fapersaturaltefimony
God: Fos the Apofites converts received the fame fpirit as

they Rad themfelves > And though the miracies of bther per-

fons were not fo numeroas as thofe of the &poltles:, yee thé
perfons wege many thoufends more that wrought thenr: All

this is aflerted in che Scripture it feif; as Gel. 3. 3, 4.

I Cer.

The Life of Faith.

s Cor. 14. & 12. and many places: And he chat thould have.
told them falfly that they themſelves had the {pirit of extra-
ordinary gifts and miracles, would hardly have been believed
by them. And all this alfo che following Ages have them-
{elves alerted unto us.

The gueftion them which remaineth is, How we receive all
thie infalthly fromthe fubfequent Ages or Charckes tothie day ?
The anfwer to which is, ftill by the fame way, with yet greater
advantages in fome refeGs, though Icfs in others. As 1. We
have che humane teltimdny of all our anceftors, and of many
of our ene.nies. 2. We have greates evidence of sazural cer-
tainty, that they could not poflibly meet or plot together to
deceive us. 3. We have fill the fupernatural divine atreftation
(though rarely of miracles, yet) of thofe more neceflary ard
noble operations of che Spirit, in the fan@ification of all true
Believers; which Spirit accompanieth and wosketh by the
doGrine which from our anceftoss we have received. :

‘More diftin@ly obferve all chefe conjun@ means of our
full reception of our Religion. —

us. The very Being of she Chrifiians and Churches, is a te-
Rimony to us that they believed and seceived this Religion.

For what maketh them Chsiftians and Churches but the re-

ceiving of it?

2. The ordinanse of Baptifes, is a notable tradition of it.
For all chat ever were made Chriftians, have been baptized :
And Beptifm is nothing but the folemn initiation of perfons
into this Religion, by a vowed confent to it, as fummarily
there expreffed in the Chriftian Covenant. And this was ufed
to be openly done. ,

3. The'ufe of the Creed, which at Baptilm and other fa-

- ered fcafons, was alwaies wont to be profeficd, (together -

with the Lerds Prayer, and the Decalogue , the fummasies of
our faith, defere and fredice) is anothes notable tradition ; by
which this Religion hath been fent down to following Ages:
For though peshaps all the terms of che Creed were not fo
carly as fome chink, thusconfisatly uled yet all the fenfe and .
fubftance of it was. :

4. The bely Scriptures ox Records of this Religion, con-
taining integrally ali che doctrine, and all the neceflary matter

‘The Life of Faith.

7 of A, isthe moh compleat ‘way of tradition: And it will

—

appear Co you in what furthers thall be faid, that we have in.

ible proof, shat thefe Scriptures are the fame, which the
firft Chusches did. receive 5. what eves inconfiderable errours
may be crept into any Copies, by the unavoidable overfight of
ehe Scribes. ; :

§. The conftent ufe of the facred Affemblies, hath been ano-

ther means of fuse tradition : Fox we have infallible proaf of.

the facceflive continustion of ſueh Affemblies ; and thee their
ufe was fill, the folemn profeflion of the Chriftian Faith, and

worfhipping God according to it.

129

6. And the confiant ultol Reading ‘the Scriptures in tho

“Afeteblies, is another full hiftorical tradition : Fos thet which

as confantly and publickly read, as the doctrine of their Ba-

cannot be changed, without the notice of all the
rch, and without an impofible combination of ali the
Churches inthe world. |

9. Andit ſecureth che tradision that one fes day hath been. ;

kept for this publick exercife of Religine, from the very fix@ «
naa the Lede day Chefides all occalional times.) “The -day
dt (clf being sppoinced to celebrate the memorial: of Chrifts

unlesvened bread, and che Pafleover was of the Lfrestites de-

liverance from Egypt, And the exercites Gill performed on.

chat day, do make the tradition morecompjest. =
- And becaufe fome few Sabbatasians among eus ſelves do;
keep the old Sabbath only, and call fill for Seriginrs prof for.

‘the inſtitution of che Lords day; let me briefly. eel! them,

that which is enough ro evince theig ergour. 1. That the
Apoftles were Officers inemediately commifiencd by Chrift, to.
difcipie the Nations, and to teach. chem all. chat (drift com
suaaded, and fo to fettie Orders in the Church, Mat. 28. 19,
3 it Cho pomifed and geve them his Spirit iafalibl
2. That Chrift promi geve t i
tb guide them in the performing of this though

£30

The Life of F ab. ;

——— — — — — — — — —
sequiredn nto eR trend ob proof but bifiry, part of the h-

flory-ofit xan the Seripturc, eidthe ref ité the hikdry of all-
following. Ages. « In the Scriprarciitfelfse is evident, thacthe:
Churches and the Apofiles ‘afd thir dey aceordingty >: And:
is. hath mof infallible hiftosy (impaffible tobe falfe) that the
Churches have ufed iteverto this day, asthat which they

ised in sheis tymes by their appomntment : Ard this:

ist nee sbste narrative, AW an Uninterrupted matter oF publick

fx artd pxbGhice So:utivecrfal! that F remetnber nde in alf
my reading, thatever one enemy qucfiioned it, of ever ‘one
Chriftian, or Herctick denyed, oz onee ferupied it. So that
they whe cell 0s chat alt this is-yet bat homaneteftimony, do
theve -thet? egécgious incunfidtrations, that know not that
ſuch hatiane te@itnotly or i@tePy ihe matte: of pablick con-
rent att, may be ntof ceredin,’ and alf that the nature of the
cafe will'allow @ fober perfon to require. And: they might as
well reje@ the Canon of the Scripturcs, becauſe Bumane tefti-
mony ist vilich lo-poiire UF -48 doth certifie us, that thefe
arb chemenptiheltertd® @anoilical Books; which were deliver-
eb be lt co theChurctes :-' Yea they may reje& all the fore
of hilldsizal tinddesn of Chiritinity ic RN: which fam here
seciting te thé (kane ofttheix underftandings. —

‘ Attd:conffider difo, thet thé Lords day was fettied, and con-
funtly led: in, (Sleerm: wotthip-by the Churches, many atid
many years beforeltey part of the New Teltament was witt-

teu; -and above thedcore perrs: belie’ it-was finifhed. “And

when the Churcheshed fo'many years been in publick pofef-
fion of it, who would require thattheScriptares fhould af-
fev all, make a Law to inflitute that which was inftituted ſo
long #g0-' °° 7 i ‘ » abet rect aa a
Vif: you fay, that it tight Mve dechered the imftitucion, ¥F
anfwer, fo it hath, as { have thewed x there needing no other

. Geclaration, but 1. Chrifls commiffon to the Apofiles to -

order the Church, and declere his commands. 2. And his
promife cWifallible purdante- therein, -3: And the hiftory of
the Churdhes‘ordtr and prattice,"to fhewde fad, what'they:
did: And that hiftory netd not be written“in‘Scttprbse’ for
the Churches that then were; no more than we need a reve-
lation from Heaven to tell us thas the Lords day is keprin‘

Euglend :

Syws wee 6

we ae ee ee TO OE Oe

The- Life of : 7

: And (are the ext Age needed no ſupernatural te-
ftimony of i it: and therefore neither do we: Bat yet it is
ussafenely oftionsnatcd on cxpreficd in the Scriptune, though
en tae by, -anthesrwhioh:was a0 furthes ncccflasy, -

Se that I mey well conchade, that we have-bsttershifiorical
evidence shat the Lorda day was: ciuely oblersed by the
Churches, for thaitr publick -worthip .and -profefion ‘of the
Chriftien — we ‘have that . even there was loch amean
as Wiliam ¢ querour in England, yes: ox ‘Jawa.
much. more then-thar sheeawis Cape oeGhore an *

NMorcoven the:venyp Office. of the Putters of the Church;
and thelr odntinuante from the beginning to thiaday is a great
pest of the deatain tradition oſ this Religion. For it is mow
yertain, shat she -Churchts were conftimted, end she Affam.
blica kig!d, and the woalbip peabesthed with thém,camnd by thaie
paanyer orp ig wrishowd : Aadat is cpstain ‘oy sindadl dale hi.

i And the hee aſe —— — and
ae fA Ou #ft, hasbuccordinig® wu his! eppanstthdar, . beeri aie
tenti tok af Mis :Covgietet, gndadnedag to keop hin
in —— in the Churches. Bor: when sf the Churcha
he the enerid have tnadc ehis SccriereAubel Gousteomur at lon, and
— —— ee ieee tata
fibro at ™
— roe mero — * Wir ci ;
10. To this we may t — ——
thefe:Chuethess: it. dlevi thew contiegt law. whd mae
Cine, to cagquitaints.the ** oriæof the wrenbers, and
to cwtfuseoeeeft out ebedt: chas'i Wutacted. cheis

—— — ile fade errs peers Relis
gon wes — vated me shexentcf delieceing it doing
tom, Uoller whith wt

~—_ a. Thee Synods

132

The Life of Faith:

and Officers. 2. And thew Canons by which this Diſcipline
— tredition bath been he pebifoed confefien

ir. Anot 100 cen fons Of
their Faith aud Religion in thofe Apologies, which porfeanions
and calummnies have caufed them to write. a

32. And another is, all thofe publifoed confit ations of the

many berefies, which in every have sifen up; end all the
contsovesfics which the have had with chem, and
among theméelves.

13. And another is, ell the Trearifes, Sermuns, and other
inftrudiing writings of the Paitors of thoſe times.

14- And way of tradition hath been by the rqfi-
imony and fulferings of Confeffors and s, who have en-
dared esther torments or death, in the de end owning of
this Religion: In: all which waies of tradition, the delirine
and the matter were joyntly attefted by them. For thé Refier-
redion of Chsift (which is part of the matter of f@) was
one of the Articles of theis Creed, which they faffered for:
And all of chem seceived the holy Scriptures, which declare
the miracles; and they received theie faith, us deli-

the hiſlorical Books called the Goffels, were the chief part of
the Scripture which they called, The Word of God, andthe
Records of the Chriftian Religion.
15. To this I may add, all the ordinary prayers aad
aifes of the Churcher did contiaue the recital of mach of the
fery,.and of the Spofties. nawes-and offs, and were composed

. much in Soripture phrofe, which peelerved ‘the memory, and

profefitd the belief of all chofe things. moons

. 16. And the fefivels os sober dayes, which were kept in ho-
mourable commeshoration of thefe Apeftles and Miertyrs, wes
another. way of: keeping ‘thefe : things in memory: Whe-
ther ic were welt done or het, s not my prefent eaqaiy (on-
by I may fay, A cansot acenfe ie of any Gn, till « come to
over-doing, and alcsibing too machtothem.) But-cerrainly
ok : it

— eee

The Life of Faith. .

it was a way of trapſmitting the Memory of thole things
to pofterity, _

17. Another hath been by the conftent commemoration of
the great works of Chri, by the dayes or fesfons of be year,
which were annually obferved : How far here alfo the Church
did well o¢ ill, I now meddle not: But doubtiefs the. ob-
ſerving of anniverfary folemaities for their commemoration,
was a way of prefesving the memory of the ats themfelves to
pofterity. How long the day of Chrifts Nativity hath been
celebrated, 1 know not: Reading what Selden hath ſaid on
one fide ; and on the other finding ao currant Author men-
tion it (that I have read) before Nezienzene: and finding

ewe, that the Churches of the Eafi, till his time had

133

differed from the Weftern Churches, as ſar as the fixth of

| -Jannary is from the 25 of December. But that is of leſs mo-
ment, becaule Chrifs birth is a thing unqueftioned in it fell.
But we find thas the time of his fatting forty dsies, the time
of his P end of his Reſurrection, and the giving of
the. Holy Ghof, were long before kept in memory, by fome
kind of obfervation by felts or feftivals: And though these

was a comtroverfie about the due feafon of the fucceffiveob-. -

18. And the biferics of the Heathens and enemies of the
Charch, do allo declare how long ChriGianity continued, and
what they were,and what they fuffered who were called Chri-
fizang,s fuch as Plixies, Celfes, Porphyry, Pletinns, Lucian, Sne-
tosius,amdorhers, . :
29. And the confant mfirudion of Children by their Pan
rents, whichis Family-traditien, hath been § very great meand
aifo of this commemoration. Forit cannot be (though fome
be negligent) but that multirudes in alt times would ecach.
their children, what the Chriftian Religion was, es to. its de-
Grine and its bgfery. And the practice of catechining, and
. children the Creed, the Lords Prayer, and the Decas

logue, and the Sexiptuses, the more ſecured this teadition in
lamilies, $ 3 20. Laftly,

Tt The Life of Faith. :

20. Lafily, A fucceflion of the fens Spirit, which was in
the Apoftles, and of much of the feme works, which were
done by them, was fuch a way of effuring us of the truth
of ‘their dome and diffory, as a facceffion of polfersity tel-
eth us, thit‘our progenitors were nies. The fame ſpirit of”
Wefdom and Geodnef ina great depreé continued sfter them
tothisday. And all wrought by cheir'dodtrine: and very
eredible hiftory affurcth us, thac many thiracks aHo were
done, in thany ages aſter them 5 thoughnot fo many as by: |
chem > Enfehi®, Cypridn, Augiftine, Vitter, Viicenfis, Subjitius;
Severus, and many others, dhew as fo mach as may mike
the beliefof the Apofthes the moreafte. . yO

find indeed, the Image of Gods WISDOM, GOODNESS
énd POWER on the fouls of-xl-srue Okviftiens in the world,’
fucceffively to hũ day, confiderédin it iſej, and in its agreement
with the flue meg in the belp Scviftares, which’ do imprint’
it, nd in its agreement ov Jamene/i -«s found én af Ages, Ne-
tient and Perfons, is ſuch a fending perpetual evidence that
the Chriftian Religion is Ditine, that (deing fill at hand)
it thould be exceeding (atisfadtary to a‘ confideréte Believer,

' againft ali doubts and temptation’ to enbelief. And were it
not Jef, I thould inftead of-an Index, give you tòo farge a re-
Gta of what [have more fully written in my fortfaid Tred-
\tife, I woukd here ftay yet ta thew you how impeſtole it i
Mae this Spirit of Halineſ which we feel id us and fre by
the effe@s in others, even in every true -Beéltever, @ipulf
be caufed by @ word of fallhood, ‘which he abhorreth;‘ and

as the Juft Ruler of the world, would be obliged to dif-

own. .
I. fhall only here defite yo bythe way tonote that Wien
¥ have all this while fhewed you chat the SPIRIY B'the
teacwitnds of the troth of Chriftfamity, ' chat, it'is, “this
Risie of Wafdom, GoodneB and Power, ‘in the ‘Prophers,"tn
Chrift, in the Apoftles, and in all Chriftim’s, expreficd in the
| dotivrine, and the pradiices aforefaid, which 1 means’ as being
principally the Evidences, or objeflive witnefs of ——
and (ecomdérify, Being in all true Beſte vers, thet scacher, oF
lumineter and fari@ifier, eftcientiy vo cault them 6
the afprefaid objeive Evidences in ins cogent tinidemisbite
" 8 ‘ power.

The Fife of Fab, —

‘power. And thus the Holy Gboff is the promiled Agent ox
Advecate of Chrilt; to do his workin his bodily abfence in
the world: And that in this fenfe ic is, that we Believe in
the HOLY GHOST, and.are baptized into his Name; and
not only as he is the third perfon in the Ecernal Tri-

nik ' . . . ;

And therefore it isto bs lamented exceedingly, 1. Thae
any Oythodox Teachess thould recite overs many of thele
pasts of the witnefs of the SPIRIT , and-when they bare
done, tell us, that yet all thefe are not fufficient to convince
us without the teflumony of the Spirit: As if all thig
sere none of the teftimeny of the Spirit, and as if they

. > wauld perfwede us and our enemies, that the tcftimony which

muff fatisfic us, is only fome inward impreſe of chis Propo.
fition on the mind, by way of infpisation, [Tbe Scriptures are
the Werd of God, endtruec.] Overlooking the great witnoſa
of the Spirit, which is his fpecial work, and which ous Bap»
tiſm zelateth to, and feigning fome. extsaosdinary new
thing as the only tafimony. a

And it is to belamerted, that Dapifte, sad qiagrelling So:

Garies thould take this oceafion to reproach us as Inadela
chat have no true grounded faith in Chrift; as celling ys thea
werefolyc it all isto a privete.iusard pretended witnela of
the Spirit : And then they ask us, who can know thas witgels
but our felves? and how can we peeach the Gofpel to athents
if the only cogent argument pf &jch be-iggommunicable; od

135

fuch as we cangot prove ? Though both the Beljeuing fouimnd
the Church be the Kingdom. of the Prince of Light, ye O
_ what wrong hath che Prince of Darkueſi done, by the mintiese

of dasknels in them both ! | rape
__ Sg much for chefirh Dixedtiqn fos the Aregatbesing of F 4
which is, by, dilpexping the Rvidencen of Tynth in gus Ree

Gio, .. rr

od . ° ° t .
° . g
a i ) re 4 ot thus » -’ BD 4 e tS a
cect tbe nn OP ey As Be tage

»7 U1.ve .). 122 a I —8 tZ J
* 27
1’ RY s)o™. a a mtg
Rowse yo oy t

.
The Life of Faith,

CHAP. VIII.

m OX
The reft of the DireHions for firengtbening our Faith,

Shall be more brief in che reft.of the Dire@ions, for che

increafe of Faith: and they are thele.
- Dire. 2. Comparethe Chriftien Religion with all other in
‘the world: And fceing it is certain that fome way or otber God
bath revesied, toguide man in bis’ duty, antobis end, endit is wi
other, you will fee that it weuft needs be this.

1. The way of the Heathenifh Idolaters cannot be it: The

principles and the effedls of their Religion, may calily (atisfie.

you of this. The only trae God would not conimand Ido-

latry, nor befriend fach ignorance, ertour and wickednefsas
doth cdnftitute their Religion, and are produced by it, as its

genuine fruits. ’
2. The way of Judaifm cannot be it: For it doth but lead

us up toCheiftianity, and bear witnels to Chrift, and of it (elf,

is evidently infufficient, its multitude of Ectemonies being
but che pi@tares and alphabet of that truth which Jefus Chri
hath brought co tight, and which hath evidence, which to us
is more convincing, than: that efthe Jewith Law, _

3. The Mahometane delufion is fo gro%, that it feemeth
vain to fay eny more ageinft it, than it faith ic (tf; unleſs it
be to thofe who are bred up in fach darknefs, as to hear of
nothing elſe, end never to {ce the Sun which fhineth on the

_ Chriftian world; and withall are ander ‘the terrour of che

frond » which js the ftrongeft teafon of that barbsrous
*'g. And to ‘think chat ‘the Atbeifiwe of Ynfidels is the way,

(who' hold only she five Articles of the Unity of God, the

duty of ebedience, the immersality of the foul, the life of vetvi-
bution, end the neceffty of Repentance) is but to go againſt the
light. For 1. It is a denyal of that abundance évidence of the
truth of the Chriftian Faith, which caonot by any found rea-
fon be confuted. 2. It is evidently too narrow for mans ne
ceffities,-and leaveth our mifery without a ſufficient remedy.

3+ Icsinclafions and exclufions ase contradiGtosy : It aie |

— — — — —

-- — — —

Ne —â— —

The Life of Faith.

the neceffity of Obedience and Repentance, and yet excludeth
the neceflasy means (the revealed Light, and Love, and
Power) by which both Obedience and Repentance muſt be had:
It excludeth Cbrift and his Spirit, and yet requireth chat

737°

which none but Chrift and his Spirit can cffe@. 4. It propoftth —
a way as theonly Religion, which few ever went from the -

beginning (as to the exclufions.) As if that were Gods only
way to Heaven, which fcarce any vifible focieties of men, cant
he proved to have praCtifed to this day. of
Which of all thefe Religions have the moft wife, and holy,
and heavenly, and mortified, and righteous, and {ober per-
fons to profels it: and che greatef numbers of ſuch? If you
will judge of the medicine by the effe@s, and take him for
the beft Phyfician, who doth the greateft cures upon the fouls,

y ov will {oon conclude thac Chriſt is the way, thetruth, and .

the life, and no man cometh to the Father but by bim,
John 14.6. , :

Dire&. 3. Think, bow impoffible it is that any but God fhould
be the Author of the Chriftian Keligion. I
1. No goed man could be guilty of fo horrid a crime as to

forge a volume of delafions, and put Gods Name to it; to

cheat the world fo blafphcmoufly and hypocritically, and to’
draw them into a life of trouble to promote it. Much Iefs
could fo great a number of good men do this, as the fuccefs of
(ach a cheat (were it poffible) wouldrequire, There is no
man that can believe it to be a deceit, but muft needs believe,
as we do of Mahomet, that the Author was one of the worft
men that ever livedin the world. © 7

2. Nobad man could lay fo excellent a defign, and frame

a DoGrine and Law fo bely, fo felf denying, fo merciful, ſo juft,

fo fpirituel, {o beavenly, and fo concordant in it f{lf; nor
carry onfohighand divmean undertaking for fo divine and
exceflent anend : No bad man could fo univerfally condemn
all baduef, and prefcribe fuch powerful remedies againft ir,
and fo éffeGtually cure and conquer it in fo confiderable a pare
of the world. - CO | :
3. If it be below any good man, tobe guilty of “fuch 4
0 7 lorgery

. The Lift of Paith: 7
forgery.as efarcfaid, we can much lefs fafpeet chat any good

Anyel could be guilty of it.

and if n0 bad man could do fo much good,we can much kefs:

imagiove thas any Devil or bad Tpirit could be the author of. ir,

The Devil who is the worf in evil, could never fo: much
contradi@ his nature, and overthrow his own Kingdom, and
fay fo much evil of: himſelf and do fo much againft him-
(elf, and do fo much for the fan@ifying and faving of the
werld: He-that doth ſo much to draw men to fin and miler
sy, would never do fo much to deftroy their fin: And we
plainly fcel within ous felves, that che ſpirit or party which
drawcih us co fin, doth refift the Spirit which draweth us to
beliewc aud obey the Gofpel; and that thefe two maintain a
‘war within us.

5. And ifyou fhould fay, that the goed which is in Céri-

ftianity, is caufed by God, andthe evil of it by the Father of fin,
‘Fanfwer, eicher itis trve or falfes Ifit be true, it is fo good,

thatthe Devil can never poffibly be a contsibutes to it: Nay,
ie cannot then be fufpeted july of any evil. Bue if i¢ be
falfe, it is then ſo bad, that God cannot be any otherwife the
Author of it, than as he is the Author of any common natural
Verity which it may tske in and abuſe; or as his general con-

‘eourle extendeth to the whole Creation. But it is fomewhat

in Chriftismity, which it hath more than other Religions have,
which moft make iz more pure, and more powerful and ſuc-
vefsful, cham any other Religions have been. Therefore it
inuſt be more than common natural truths: even the con-
te xture of thofe natusal truths, with the fupernatura] reve-

. lations of it, and the addition of a ſpirit of power, and light,

and fave, to procure thefugcels. And God cannot be the Au-
thos of any fuch contexture, or additions, ifit be falfe.

6. If it be ſaid, chat men that bad fome good, and fome bad
im them, did contrive it (ſuch as thofe Fanaticks, or Enthu-
fiads,; who have pious notions and words, with pride and
{clf-exalting minds) I anfwer, The goad is fo great whichis
found in Chriftianity, that it is not pofhble that a bad maw,

muuch lefs an extreamly bad man, could be the Author of it :

And the sickgduefs of the plot would be fo great il it were

fol, chat it is not potible that any but an extreamly bad mee
cou

— — ws —woe .
.

139

could be guilty of it: Much lef thet a suititude thould be.

found at once fo extreemly good as to promote it, even with
thear greateft labour and fuffering, and alfo fo «xtreamly babes

to joyn together in the plot to cheat the world, ina matter of

{uch high importance. Such exceeding good and evil, cannot

confift in any one p:rfon, much lefs in fo many as muſt do fuch —

athing. Aed if fuch a heated brain-fick perſon as Hæchet,
Noiler, David, George, or Jobu Of Leyden, thould cry up them-
felves upon prophetical ‘and pious pretences, their madntls
hath fiill appeared, in che mixture of theit impious doctrines

and practices: And ifany would and could befo wicked, God —

never would or did affit them, by an age of namerous open
miracles, nor lead them ‘his Ommiporency to deceive

world; but left them to the flame of their proud attempts, :

and made their folly known toll, .

Dire. 4. Study A the Evidences of the Chritien Verity
Sil their fenfe, and weight, and order, be throughly

tigttted,
wnderflecd and vemembred by yous and ‘be as plain ond fonilar

Go you, us the Ieffin which you beve moft therenghly learned.

It isnot once or twice reading, or hearing, oF thinking
on fach a great and difficile macter, thee will make it
your own, for the flablithing of your faith. He that will un-

_” sderftand the art of a Sca man, 2 Souldier, a Mefician, a Phy-

fician, &c. 10.28 to proviife it muſi fedy ichard, end under-
Gand it clearly, an comprehenfively, and have all che whole
frame ef it printed on his mind; and not only here and there
wfcrep. Faith isa praGiicalkmowiedge: We moft have the

cart and fife directed and commanded by it: We tmuſt five,

$y #, both in the intention of our end, and in. the cheice and
wf of ali the means; Whileft the Gofpel, and the Reafons of
our Religion, are fivange to people, like s leffon but half learn-
ed, who cen expect that they should be fettled sgainét all
temptations which affauic theit faith, and able to confate the
tempter? We lay together the proofs of our Religion and you
ead them twice or thrice, and then chink chat if-efter that
you have any doabting, the fault isin the went of evidence,

: end not i your want of andevfanding ; But the Rife of SA

140

The Life of: Faith. :

maſt colt you more labour than fo; fudy it til you clearly
anderftaod it, and remember the whole method of the evi-

dence together, and have it all as at your. fingersends, and

then you may have a confirmed faith to lrve by. 7

—

Dire@. 5. When you know mwhas ave the foreft temptations 10
unbelief, get ak iboſe Pecial arguments and provifions inte your
minds, whicd are neceff.ry againft thofe particular tqnsprations.
And do not ftrengthen your on temptations. by your imprudent
entertainin, them, _ .

Here are th.ce things which I would efpecially advifc you
to sgainkt semptations to unbelicl, 1, Enter not into the debate
offogreat a bufinc{s when you.areuncapable of it: Elpecially
‘4. When your minds are taken up with worldly bufnefs, or
other thoughts have carrycd them away, let not Satan then
furprize you, and fay, Come now and queftion thy Religion ;
You could not refolve a queftion in Philofophy, nar caft up any
long account, on fucha fudden, with a1 unprepared mind.
When che Evidences of your faith are out of mind, fay till
you can have leiſure to fet your ſelves to che bufinefs, with
that ſtudiouſneſs, and thofe helps, which fo great a matter
doth require. 2, When ficknefs os melancholy doth weaken
your underflandings, youare then unfit for {ach a work. You
-would not in fuch acafe difpute for your lives with a cunning
fophifier upon any difficult queftiqn whatfoever: And will
you in {uch a cafe difpute with the Devil, when your falvation

may lye upon it ?

2. When your faith is once fettled, fuffer not the Drvil te

Call youto difpute it over again at bis command. Doitnot when -

bie fuggefliens urge you at bis pleafure; but. when God maketh
it your duty, and at bis pleafure: Elfe your very difputing
with Satan, will be fome degree of yielding to him, and grar
tifying him. And he will one timé or other take you at the
advantage, and affaule you when you are without your

, 3. Mark what it is that Atheiſis and Infidels moft objet
againft Chriftianity; but efpecially mark what it is which
Satan maketh molt ufc of, againft your felves, to thake your
a . ath?

—

Te Life of Faith.

faith : And there let your fHiudies be pringipally bene; that you
may have particulsr armouz to defend you againit particular
affaules: And get: fuch light by communication with wifer
and more experienced men, as may furnith yon for that ufe ;
that no objection may be made againft yous faith, which you
are not alwaies ready to anfwer. This is the teue fenfe of
1 Pet. 3.15. Sandifie the Lord Godin your bearts, and be rea-
dy alwaies to give an æuſwer to every. mantbat asketh you a reaſon
of the bope shat isin you, with meckucis andfear, =

Dire. 6. Mark well shofe works of God inthe world, which

are the pleinfulfiling of bis Word,
God doth not make ſuch notable difference by his Judge-

ments, as ſhall prevent the great difcoveries at the lait, and

141

make his Affize and final Judgement to be unneceffary, by do- - -

ing the fame work before the time. But yet his Providences
do own, and bear witueſt tohis Word: and he leaveth not
the world without fome prefene fenfible teftimonies of his
foveraign governmest,to.convince them,and reftrain them.

1. Mark how the Gate of the finful world agreeth to Gods
dcfcription of it, and how malicioufly Godlinels is every
where oppofed by them, and how notably God ſtill cafteth
Shame upon finness , ſo that even in their profperity and rage
they are pitied and contemned in the eyes of all shat are wife
and fober; and in the next generation theirnames do ror,
Pfal. 15. 3,4 Prou. 10. 7. And it is wonderful to obferve,
chac fin in the general and abſiract, is ftill [poken of by all as
an Odieus thing, even by them that will be damned rather

than they will leave it: And that Vertwe and Godlinef, Cha-

vityand Fuftieg are Mill praiſed in the world, even by them
that abhor and perſecute it. .

2. And it js very obſervable, how molt of the great changes
of the world are made? By how ſmall, contemptible and
unthought of means ?-- Efpecially where the incezeft of the
‘Golpel_is moft goncerned.! The inflance of the Reformation
in Lugher’s time, and many others nearer to our dais, would
thew us much of the conjutGion of Gods ‘wosks wish his
Word, if they were particularly and wifely opened, | Th

. * 3 “By The

. _ — ~
— the Life of Faith,

442

g. The many prodigies, of extraordinary events, : which

- rave fallen out at feveral times, would be found to be of afe

this way, if wifety confiderad. A great number have fallen
out amortg us of late years, of seal cetteimty, and of a cda-
Fderable ufefutnefs: But the crefty cacy (whoalech moft
to wrong Chrift and his Caufe. by his moft peflionate, inja-
dicious followers) prevailed with fome over-forward Minifier
of this Rrein, to poblith thein in many volumes, with the
mixture of ſo many falfhoods, snd thifaken vircusnftenccs, #3
turned them tothe advantage of the Devil and ungodlinefs,
and made the very mention of Prodigies to become a
ſcorn.

rhe Grange deliverancts of many of Gods fervants im
che grtateft dangers, by the moft unlikely mibans, is a great
encooragement tofaich: And there are a-greut number Of
Chriftians that have experience of fuch : The very maner
of our prefervations it often ſuch ay foreeth usto fay, Ir is
the hand of God.

5. The notable anfiwer, and grant of preyees, (of which
many Chriftians have convincing experience) is ao @ great
confirmation to out frith, (‘of whith I heve before
fpoken. ) |

6. Thethree fenfble evidences formerly mentioned, com-

sed with the Scriptures, may amch perfwade us of xs eruth :

mean 1. Apparitions; 2. Witches; 3. Setanteal peſſeſſons

br difcafes, which plainly declare the opetation of Setan in
them ; of all which I could give yournanifeld arid proved in-
fiances. Thefe, and many other inftences of Gods providence,
are great means to help usto believe his Word (though we
muft not with Fanatical perfons, put firft onr owsvinterpreta-
tion upon Gods works, and then ¢xpound tis Word by them,
but ule his works as the fulGlling of his Word, and expound
his Providences by his Precepts,and his Promifcs and Threats.

' Dire&. 7. Mark well Gals inward works of ‘Geverannnt

gen the foul, aud Jou foal find it very egrernble to the
ofpel. W

There is a very grent evidence of a ceitsin Kingdom of God

| 7 within

~~ — ee — — — — — —

The Life of Faith.

withinus: And asheishumélf a Spisit, ſo ie is with the Spi-

vit chat he doth mo& apparently converfe, in the work of his
moral Government in the wosld. x, There you tha}l find a
Law of duty, or an inward convid@tion of much of that o.
_dience which you owe to God. 3. There you thall Gnd an in-

ward mover, Griving with you to draw you to perform this

duty. 3. There you thall find the inward fugefions of an
enemy, lebousing to draw you away from this duty, and to

make a godly life {cem grievous to you; and alſo to draw
you to all the fins which Chrift ſorhiddeth. 4. There you fhall
tind an inward conviction, that God i your Fudge, and that he
will call you to account for your wilful violations of the Laws
of Chrift. ,

§. There you ſhall find an inward fentence paft upon you,
according as you do good or evil.

143

6. And there you may find the foreft Judgements of God. -

infi@cd, which any there of Hell endure. You may there
find how God for fin doth ſirſt affli& the (oul that de not quite

forfaken, with troubles and effrightments, and fome. of the —

fecling of his difpleefure. And where that is long deſpiſcd,

and men fin on fiill, he afeth to with hold his grecions ma
tions, and Jeave the finner dull and fenfelefs, fo that he can fia
with finful remorfe, having no heart-or life to any thing that
is {piritually good: And yet the finner. think not of his
condition, to repent, he is uflially ſo far forfaken a6 to be
given. up to the power of his moft druitith luſt ;.and toglo-
ty impudencly in his fhame, and to hate and: perfecute she fire
vants of Chrift, who would recover ‘him; till he hath filled
up the meafure of his fin, and wrath be come upoa. him to
the uttermoft, Epbef. 4.18, 19. 1 Thef. 2.15, 16. bring sbo-

minable, and difobedient, and to every goad work reprobate,

Titus 1.15, 16.-Befides the leffer penal withdrawings of che
Spirit, which Gods own fervants fiad ia themſtlves, sher
fome fins ormegiects of grace. |

_ 9. And there alfo you may find the Rewards of Love and
faithful duty:; by many taftes of Gods scceptence; and many
comforts of his Spirit, and by his omximg the foul, and giving
ont larger affiitance of his Spirit, and peace.of contefence, and

“entestaipsnent in prayer, and ‘all approaches: of the fout to
| od,

144

-your foul in the ſetteia of your corcupi

Aas

The Life of. Faith.

God, and (wecrer forecafts of liſe eternal, Ina word, if we
did bus note Gods dreadful Judgemenrs on the fouls of the
ungodly in this age, as well as we have noted our plagues and
flames ; and if Gods fervancts kept as exact obfervations of
their ioward rewards and. punithments, and that in perti-
culars, as fuited to cheiz particular fins and duties 5 you will
fee that Chrift is King indeed, and that there is areal Govern-
mr.eat according to his Golpel, kept up in the confcienges or
fouls of men (though not fo oblervable as the wewards and’
punifbmencs at the laſt day. -

Dire. 8, Devell not too much ¢ on fenfual objedls, and let them
nos Come too atar your bearts.

Three things I here perfwade ypu carefully to avoid:1. That
you keep your hearts at a meet diftance from all things in this
world; that they.grow not too fmect to you, nor ton great
in your -ceem:. 2. That you gratifie not fenfe it feif too
much ; and live not in the plcaling, of your taſte or Lf :
3. That you fuffer not yous ,smaginations to run out grecdily
after chings fenfitive, nor make them the too frequent objets
of your thengbts .

"You may ask perhaps, ‘what i is. all this to our faith ? ‘why,
the life of faith is .exarcifed yipon ines “that are rot feen:
And if you live upon che things that are, fcew, and imprifon

ifcence , and fill your
fancies with things of another nature, how can you be ac-
guainted with the life of faith? Can a bird flye that hath a
ftove tyed to her foot ? Can you have a mind full of luft, and
of God at once ? -Or can that mind that is wfed to thefe inor-
dinate fenfualities, be fit tovelifh he things thit are {pjritual ?
And can it be a lover of earth, and feb —— and alfo a
Belsever and lover of Heaven? |

Died. 9. Ule your felves mich ti 6 ‘think and fi cak flee

ven, and the invifible things of Faith fi ⸗
Speaking of Heaven is necdfui both tb exprefs your thoughts ,

and to adiuate and preferve chem. Aud the’ often theughts of

J | Heaven: >

__ ee kife of Reith
Heaven, will make the thind famihar there ¢ “And famWiarily
will affift and encourage faith; For it will much acquaint us

with thofe reafens and inducements of fiith, which a few
firange and diftant thoughts will never reach to. As he that

converfetb much witha learned, wife, dr godly man, wilt eas

filier believe chat he is earned, wife, or godly, chan he that is
a ftranger to him, and only now and then feeth him afar off:
So'he that thinketh fo frequ-arly of God and Heaven, till his
mind hath @ntraéted a humble acquaintance and familiarity,
muft needs believe the crath of all chat excellency which be-
fore he coubted of. For doubting is che effet of ignorance :

Auacd he that knoweth moftgrere, believeth bet. Falfhood and
evil cannot bear the light ; but the more you think of them,

and knew them, the more they are deteéted and afhamed ;
But trath and goodnefs love the light; and the better you are

acquainted with them, the more will your belief and love .

be mereafed.

Dire. to. Live net -inthe guilt of wilful fin: For that will
many weies binder your belief.

2. Ie will breed fear and horrour in your minds, and sake
you wife chat it were not true, that there is a day of Judge-

ment, anda Gell for the ungodly, and fuch a God, fuch a.

Chrift, and ſucha life to come, as the Gofpel doth defcribe :

And when you take it for your intereft to. be an. wabeliever, |

you will hearken with defire to all that the Diviland Lifidels
can fay: And you will the more eafily make your ſclves be-
lieve that the Gofpel is not true, by how much the mire you
defire that ie fhould not be true, 2. And you will forfeit the
grace which thould help you to believe; both by your wilful
fin, and by your unwillingnefs to believe: For who can expc&
that Chrift thould give his grace to them, who wilfully de>
{pife him, and abufe it: Or that he thould make men believe,
who had rather not believe ? Indeed he may pofibly do both
thefe, bue thefe are not the way, nor is it a ching which we
cam expe. 3. And this guilr, and fear, and unwillingne/s to-

gether, will all keep down your shoughts from Hesven, fo

£45

that feldom thinking of it, will increafe your unbelicf: and
u |

. they

cg — — — —— — — — — —— —

The, hife,af Raith,. a
chay. will makeyou pnét to {ec the evidences of truth ia the
Golge}, when-you do think of them, or hear thera >. For be
ehat wed not kee cannot learn. Obsy therefpre-accordiog
tothe knowledge which you heve, ifever ypu would -have
more, and would noc be given up to the blinda. ſi of Ipfi-
delity, . vs an te! Se, 2..

ee wth 1g

/ } } :

| Dire@. 11. Traft not enly to your underfandings, ond think

_ net pat ſtudy is all wobich.is neeeffery to faith : Bat remember

eee — — — —— —

tbat faith is the gift of Ged, and therefore pray as well v

. Prov.3, 5. Truft in the Lord with aD thy beart, and jean
met to. thy cwn underfiianding. \t.is a precept as neceMary in
this poiat a¢in any... In all chings God abhorseth the proud,
and looketh at them fer off, ss -with difowsing and difdain:
But in no cafe more, than when a blind ungodly fianer thall
fo overvalue his own under(tanding;'as ¢o think chae if there
be evidence of truth in the myftery of fath, he ‘is able pre-
fently to difcern it, beforeor without any heavenly illumina-
tion, to care his dark diftempered mind. Remembesthat es
the San is. feen only by hisowa lights ſo is'God! our-Greatour
and Redeemer. Faith “is the gift of God, as weltas Repen
tance, Epbef. 2, 8. 2 Tem. 2.25, 36. Apply your febves: there-
fort to God by carneft prayer for it: As te, Mark 9. 24.
herd, I believe, belp shou my unbefief. And a¢ the Die
ciples, Luke 17. 5. Incresfe our faith, A humble foul that
waiteth on God in-fervent prayez, and yet neglecteth not
to ſtudy and fearch for truth, ismuch likerto become a con:
firmed Believer, than ungodly Students, who truft and feek
mo‘fusther than to their Books, andtheis perverted minds.
For as God will be fought to for his grace, fo thofe chat
dras scav bim, do draw near unto the Light \ and there-
fore arc like as children of Light to be delivered from the
power of darkitels : For in his light we thall fee the lighe
that maſt acquaint us withhim,. oe .

Direct. 12.

Seep EDIE a ga Da gt ies an EL J
—AAA——
Safad: you, sabe ds turn st all-seth- Love Lage . aa it yong
frriau- cave -and: bupinefs ty Kghw Gad; rhat- y's Wey Live hime,
ands0 live: God fo: fa -as Yee Resew ba Te ge! on
-- For he that defiteth fatitfaGtion' it his doubis: eo no betcer
énd, ‘than to pleaſe his mind by knowing, and tofyecit from
tie difquiet of uncerrainty, ‘hath an end fo fow'tn all tis fa.
dies, that hecynset cupr@-shat God and his grace fhould be
called down, fo ive fuſh a low. and bate. defign, ~ This faith
which isnot emipipyedin bebis/ding the love of God in- the fate
of Cori, oh purpofe to inereafe and éxercife our love, is not
sadced chetrur Chriftian: Raith, but -a. dexd opinion. And he
chat hath never-fo weak-a-faith, and uleth ic to this end, to
Keere. Gods stestabitnefr, andtojivve kim, doth take che moat
césishtiway for: dhe confirmatjou'of ‘his faith; «For Love is the
Clotelt adherenco*of ‘the foul to-God, and: therefore will (er it
sn thegleadeft ight; and will teach it‘by the fweer convincing
Way Of cxperonict ant fpiritnal tefl. Believing stone is like
Sat linowlcdge of ows meat by feemg-it é And Léee is as the
knowledge of our mest by rating-and digefting it. And he that
hath $ahed shan itis fwrect; hath a ftronger kindof perfwaGon

that it-is fwees, xhan he that only fceth it; and will much
shore tenesiovfly-hold his apprehenGen : It is more pofflible
to difpute him out of his belief, who only ferth, than him that
alfo tafteth end-concc eth, A Parent.and child will not { ea-
- fhily boliewe any falfe reposts of one another, as frangers or enc-
snica will; becaute ‘Lave ise powerſol relifter of fuch Hard
conceits. Ard though this be deluſqry and blinding partiali-
ty, where Love is guided by miftaky ; yet when a found under
franiling keadcth it, and: Love hath choſcn the true ‘objelt, it

is the naturally perfeGive motion oftheful. - :

And Love keepeth us under the fuheſt inflirences of Gid;
Love, and therefore in the reception of that grace which will
inereafé our faith: For Love is that act which the ancient
Doors were wont to call, the principle of merit, or fief me-
viteviow atf of the foul;' ahd which’ we cill:’ the principle of
vewarddle 48s, God begitineth: and loveth us firl,’ partly .
with a Love of complacency, only as bis creatures, arid alfo as
, U2 — mn

s
.

* r 4 pe .-

@ ier MMe +

— —

5 — Sop pee —
“in qſe cognito, he Toreſceth how amjable his grace wiil make

ua; ang partly with @ Love of begegwlence; intending to give

us that grace which that mske ugarcally the abjeGs.of his

further Lave; Aad havigg, —XRX —IXE
to love Ou 3 And wheniwe are ald, We arogeally:theabs

- jes of his complacqntial Love;s3nd. When iwe pateaing this,

it {til ancreafcch our Loyg, ny. Aad thus, the wage): deevesof
God ,and..May,is the. txug. pespet pal Mosiany -whick bath
‘i averiatting, cayfe, and sbesefore mult ,hayc, an, everiading
durations, And fa. the, fath ywhigh hathance kindled Lave,
eyen fincgre Love to God inGrift, hath, coben repting in the
beart, and lyeth deeper than ths bead, and will hald f90, and
increaféas Lovcincreafeth. . - . . gee.

__And thisis the trucreafon of the AedfaGnals,and heppinefs
of many weak unlearned ,Chsiftians, who havemot. tbeudi-
ftin@ conceptjons.and geafanings of learned men a and xetsbe-
cauſe their Faith js turned into Love, ther Leug doch. help to
confirm their Faith: And-as, they lowe. mose baertily, fo they
b Weve moxeftedfafiy, and perfeveringly,chan Many .-who can
fay morg for theig faith. .;Aad fo much, for.the Gacngthening

1
, 3 ¥Cur tau aT —BX bra pnt 7 hg asap ® ; ‘4

muy 7 ty ee eee

Fe a es

t - f hos or on '

of fore Fut t CHAP; J XA _ 4 Peg tae

$s di vrai Dir —8 —“ b Lite cf F, oh. Dae

ay Genera Diredions for, spcorgifing.t 4 Lif) of Faith.
j

—*8B ‘oo, wo et IS opt

Hs told you how Faith mult be confirmed, Tam next
(o tell you how it muft be ufcd.. And m this! thall he-

gin with fome General Dixediiens, and then proceed to ſuch
particular cafts.in whish chave the greateſt ple for Feith.
Direct. 3. Remember v necefily of Fath in al the bufineff

of your bearts and lives, thet wotbing con be done well withous u.

Fhere is no fin to be conquered, no grace.to be exercifed, no
worhhip co be performed, . nor no as of mercy, or juftice, or
worldly bufinels,. ta be well done without it, inany manner
acceptable to God.. Wiibout Faith it is impoſſible to pleafe God,
Heb, 11.6. You may as well go about your bodily work with-
ont your ¢ye- fight, as about your fpiritual work without Faith.
' oO, | Direct. 2.-

. wv we

The. Life of Faith. - — 149

Direct. 2. Make % therefore your cave and workto gt Faith,
and soufe it; and think uot that God majt reveal bu mind.te — |
You, as in vifions, mbile you. idly wegle your: proper work, Be-
lieving is the firft part of your trade of fife; and the practice
of it. muſt be your cenftent bufatefs: It is not hving ordinssity
by feafe, and looking when God willtaftiin the tight of Faith
extradrdinarily, which is indeed the lift of Path :‘Nor‘is it
A:eming to ftir up Faith in a Prayer or Sermon, and’ looking
no more after it‘all the day: This is but to give God 2 faluta-.
tion, and nottodwell and walk withhim: And to give flea
. ven a complementsl vilit- fetmettmes, bat not to hare your
converfationm there, 2-Cor, §.7,8.-- - - -
Dire. 3. Be not teo feldows in-fotitary meditaticn.: Though
itbe a duty which melancholy perfons are difabled to per-
form, im any fet, and long, and orderly manner 3 yet it is fo
neediul to thofe who are able, thar che greateft works of
Faith are to be mamaged by ir. How fhould things unfeen be
_ apprehended fo as to affe& our hearts, without any ferious ex-
erciſe of our thoughts ? How fhould we fearch into mytteries
of the Gofpel, or converfe with God, or walk in Héaven,
or fetch either joyes or motives thence, without any retired ftu-
dious contemplation ? If you cannot meditate or tbink, you
cannot believe, Meditation abitraGteth the mind from vam- _
cy, and lifteth it up above the Woeld, and fetteth ic about the
mork of Faith ,. which bya mindicfs, thoughtlefs, or worldly
(pul, can never be perfoamed, 2-Cer, 4. 16, 17, 18.PHi/. 3. 20.
Mat.6.21. Col. 3. 1, 3-
Direct. 4. ' Les the Image of the Life of Cbrift, and bis Mar-
tyrs, axtd bolicft fervants; be deeply printed on your minds. That
you may know what the way is which you haye to go, and
what patterns they be which you have to imitate; think how
much they were above things fenfitive, 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
witneffes, and catalogue of Martyrs, in Heb. 11. that rxample
may help us, and we may fee with how good company we |
go, in che life of Faith, Pesd had well ftudied the example of
Chrift,. whenhe took.pleafure in inftrmities, and gloryed only
in the Crofs, to be bafe and affli@ed in this world, for the
— u 3 hopes.

Jurretion, and ghe fellesefiip Wf bis filfurtngh being wade’ com:
‘litare in the life of Raith, bat herchat URowefti the Ceprain of

The Life of Faith,

hopes of endicis glory, 2 Cor. vir ys: 8c r2.5.9, 10. And
when he could fay,. Iunut al-tbtgt bat loft for rhe- exceLency (Ff
she knempledge.-of Cbeifha Jefe my Lert, fo tebat I bay: fifi
ed the lofs of eft tbings, and dscéaktthene dat — ‘mgy
sein Chaiftmrenibat Levay keevwtbid; ant the “Up bis Ye-

formable to bis death, Rhil. 3. & -9;-10; "No nal wif w

bis falustion, Heb. 2.20. who for obe bringing of many Sons to
glory Ceven thoſe whem be ir not framed ty tbl? bir Brethren)
was made perfed, (as topericttion of 2Nonise pirfifntante) by
foffering: thereby to thew us, . how’ litte the bet’ of thele
vitble and fenfblecerpotcal thingy, art to be'valued in com-
parifon of the shings invilibles end: therefore as the General
and the fouldiess make up one army; end militate in one mi-
lisia, (a be that fonttificth, ond they wh are fanfified, ‘ave a
of one, Heb. 2, 10, 11, 12.. Fhotgh that which i cilfed 'ybe
Life of Faith in us, defesved a hightr titte in Chriff, and bi
faith im bis Fathes, and oars, do much differ, and he ind
not Nany of the objects, ads and wfes of Faith,’ as we Hive
who are finness; yet in chiswe maft folow him xs our great
example, in.valuing things inwkbie, and vilifyiiig things vi-
fible in compasifonof them. . And cherefore Piel faith [T an
crucified with Gbrifts Nevertbelefs I itoc, yet wit bar Chri
liuetb in me; and the life which Ince live in the flesh, Ulive by
the Feith of the Son of God, who loved-me, and gave birsfelf for
me, Gal an 20. *
Direct. 5. Rewember.therefore thet God and Heaven, tbe
unfeen things ave the final object of sree Fars ‘and tbat Be final
objec is themobleft, omd that she principal ufe of F sith, is to carry

_ Upthe svbole bears and life from things vifble and temporal, to

‘tings invifible and eternal; and not only te comfort M6 in the
afference of our own fergivene{s and falvation. Se
It is an exceeding common and dangerous dectit, to over-.
look both this principal! object and principal ufe of the Chii-
Rian Faith. 1. Many think of no other objc& of it, but the
death and sightcoufnels of Chrift, and the pardon of fin, and
the promife of that pardon: And God and Heaven they look at’
es the obje@s of fome other common kind of Faith. 2. And
' — cacy

The Life vf Faith, en

they think of little other #fe of it, than to comfort them
againit. the guile of fin, wich the effurance'of their Juitificatton.
but the great and principal work of Faith’ is that shich' ts
abont its final eljec? to carry up the fowl td God and Hraven,
where the world, and things fenfitlle, are thte'ternfinus à quo,
and God, and things invifible, the terminus ad ijuemn'> And
thus it is putin contsadiftinGion to living by fight, in 2 Car.
5.6, 9. And shys mortification is made ond part of thf great
cffeG, in Rent, 6. thaoaghout, and many other placés: and
thus it js —— doth: fer before us thoſe numerous
examples.of a- life- of: Faith, as-it was expreffed in valuin

things .unfeen, ‘spon the. belief of the Word of God, and the
vilifying of things. fcen which ſtand agrinſt them. ‘And thus
Chrift tryed the Rich man, Luke 18.22. whether he would
be his Difciple, by calling brm ‘to ef 48, and give to the po-r,
for the bopes.of a treefere tn ‘Heaven. And thus Chrift
maketh pearing the Crofs, and denying our felves, and forfaking
thus Paul defcribeth the life of Faith, 2 Cor. 4. 17, 18. by che
conteropt of the world, and fiaffering afffi@ions for the Ropes

of Heaven : [Far our light sffchiew, which is but for a moment, -

sporketh for mig far mere exceeding and etorual weight of glory ;

while wa lock, net pt-the-tbings svbich are feen, but at the things .

srbich ave not ſeen ¢ for the -thiegs wbich ate feen are temporal,

- bus tha things which are not fee are eternal. } ‘Qur Paith is

our vidtory over the werld, evenin the very xarure of it, and
not only. in the remote eſſect; for its fed and believing ap-
proaches to God and che things unfeen, ard a proportionable
receft (som the things which are fren, is one and the fame mo-
tion of the foul, denominated varioufly from its various re-
{pes tothe terminus ad quem, and 2 quo. oO
DireQ. 6. Remember, that:as God to be believed in, is the
principal and final object of Faith; fotke kindling of love to God
gn the foul, is the prineipal nfe and cffect cf Faith: Andto live
by Faitb, is but-toleve (obey and ſuffer) by Faith, Faith worl
ang by Love, is the deſcription of our Chriftianity, Gal, 5. 6.
As Chrift is the Way to the Fatber, Joh, 14.6; and came into
the world to secover Apoflate man to God, to /eve him, and

be beloved by him; fo. the crue ufe of Fait int Jefus Chrift, is .

all for kim, to be neceſſaty malt thae are his Difciples. And

15/1

152

The Life of Faith,

9 be a8-s¢ ese the bellows to kindle love j or the burning. plaf

sit were of the foul, to receive the beams of the Love of
God, as they-fhine upon us in Jefus Chrift, and thereby toen-
flame our héartsin love to God again. Therefore if you
would live by Faithindged, begin here, and firth receive the
deepcft appschenfions of chat Love of the Father ; Wo fo loved
the world, that be gave bis only begosten Sen, that sbefoever be-
lieveth in bim, fl:uld-cct perifh, but have everlatting life: Aad by

thefe apprehenfi ins, ſtir up your hearts to the Love of God;and

make this very endcavour the work and bufinefs of your lives.

Oh that miftaken Chriftians would be re@ified in this
point! how much would it tend to their bolinefs snd thew
peace? You think of almoft nothing of the life of Faith;
but how ¢o believe that you have a {pecial intereft in
Chrift, and thall be faved by him: But you have firſt auober
work todo: You mutt firft believe that common Love and
Graee before mentioned, Feb 3.16. a Cor. 5. 19, 20. 14, 15.
1 Tim.2. 6. Heb. 2.9. And you muft believe your own intereff
inthis , chat is, that God hath by Chrift, made to all, and

~ therefose unto you, en act of oblivion, and free deed of gife,

that you hall have Chrift, and pardon, and eternal life, if
you will believingly accept the gift, and will not finally reje@
it. And the belief of this, even of this common Love and

" Grace, mutt firlt perfwade your hearts accordingly to accept

the offer, (and then you have a ſpecial intereſt and withall |
at the fame-eime, muft kindle in your fouls a thankful love’

to the Lord and fountain of this grace: and if you were fo
ingenuous as to begin here, and firft ufe your Fisk upon the
forefaid common gift of Chrift, for the kindling of love to
God within you, and would account this the work which
Faith hath every day todo; you would then find that in the
very exciting and exercile of this holy Love, your afflurance of

- your own fpecial intereft in Chrift, would be feoner and
‘more comfortably brought abour, chan by fearching to find

either evidence of pardon before you find your fave to God; or
tofind your love to Ged, before you have lebsured to get and
exercife it. —_
I tell you, they are dangerous deceivers of your fouls, chat
thall contradi@ this obvious truth ; that the true method and
oy motive

—_——ovr ee Oe y —— ⏑⏑ ——

“

* The Life Of Faisb. . )

~ motive of mans firft fpecial leve to God, mult wot be by be.
licving firft Gods (pecial lave toms but by belisving his moce

Common love and mercy in the general a& and offesof grace
Before mentioned. For he that belieweth Geds foesial love te
bin, and his (pecial ingereft in Chrift, before be hath any ſpe-

¢ial love to God, doth finfully prefume, and not believe. Fos if.

by Gods {pecial love, you mean his love of ¢ to you,
a5 a li vitg member of Chrilt ; to believe this before you love
God truly, is to believe a dangerous lig: and if you mean on-
ly, Gods love of bewevolence, by which he decrecth to. make
you the objedts of his forefaid complacency, and to fenGtifie
ard fave you; tobclicve this befose you truly love God, is
to belicve that which is utterly unknown toyou, and may be
falfc for ought you know, but is not at all scvealed by God,
and therefore is not the objett of Faith i.
Therefore f you cannot have. truc affurance or fweftan
‘of your fpecial sneceeft in Chrift, and of yous jutlifcetion, be-
fore you have a (pecial love to.God, then this (pecial love mukt
be kindled (1 fay not by a comuvgn Faith, but) by a true Fath

will have knowledge of your (pecial inceseft in Chrift, and the

love of God: for no 9@ of Bagh, will truly. evidence (pecial .

grace, which is not immediately and intimately acco

with true love ta God our Father and Redoemes, snd.the

ultimate obje of our Faith: Nogcan you any furthes’ per-
fincerity of your, Faith it dclf, chen son

‘sbe end, being ip ardér pf nature, belpse gue choice. or, wfe ‘of

b
i

ard

on :
in Jou alove te God; chat fish the -
Ae x _ fpecial

The Life of Fath, —

fpeciel trae belicf of Gods more common love and grace, may
kindle in ‘you a fpectal love, and then the fenfe of this may
Mare you of your (petial imtereft in Chrift; and then the
ee-of that ſpecie] intercft, may intreafe your love toa
much higher degree: And thus live by Faith in the work,
olLove. — .
Direch 7. That you may underfland what that Feith ic which

you writ live by, take in all the parts (at leaft that are cffential to

it in your deftviption sand take wot ſome parcels of it for the
Chriftion Faith, nortbink net that it muſt needs be feveral forts
of Faith, if it dave feveral objets, aud bearken not to that dull Phin
bofepbical fubtiity, which would per{wede you that Faith is bur

ſove ſœch phy free! 083 of the fori,

a. Wyou know not what Faith is, it maft needs be a great
hindesance to you, in the freking of it, the trying it, and the
afags. Eorthoupgh one miy ule his natural facuhies, which
work by natural inclination and necefficy, without knowing
whet they ares yet it is not ſo where the choice of the rational
appetite is neceflary ; for it muft be guided by the reafonin
faculty. Agd though aniearned perfons ‘may bave gnd x
Repentance, Faith, end other graces, who cannot define them;
yet they. dotmily (though not pertectly) know the thing it

» though they know not the terms of a juft definition: and

deleQ of knowing che’ true nature of Frith, will be fome
hinderance to usin ufing it.

. “2. It is a mwval fubject which ‘we are fpeakitig of; and
terms ase to be anderftood according to the nature of the fub-
je: therefore: Faitb is eo be taken for a worel act, which
compsehendcth many phyfical acts: Such as is the act of be-
leeving in, or taking fuch aman for my Phyfician, or my Ma-
fhes, or any Tutor; of ny ing. Even our Philofophers them-
dcives Mnow not wher doth ardiidwete « phyfical act of the (oul :
. (Nay, they ave not egreed-whether its acts thould be called

pocemate an act of foifes. whether when my eye doth at
once fee many words and letters of my Book, every word or
fecter doch make'as meny individual acts, by being fo ms
hjects d ‘And iff, whether -the parts ‘of every lettres al
‘do not coufitute wt infividuatect 5 atid where we fhall here

J ſtop?

properly, oraot.) Nay,’ they'caonor tell what doth.

top. And mufi all theſe trifles be confidered in our Feith? Af.
fenting to the trushs is not one Faith (unlefs when féparated
* from the get) and cenfenting to the goed; another act ; ‘Nor is

it one Faith to believe the promife, and another ta believe the
pardon of fin, and anothes to belicve falvation, and another to
believe in God, and another to b:lieve in Jefus Chrift ; nor

one to believe in Chrift asiour Ranfom, and another as our.

Interceffor, end another as our Teacher, and another 33 our.
King, and another to belicve in ‘the Holy Ghoft, &c. I dehy
not but fome one of thefe may be ſeparated from the reft, and
- being fo feparated may be called Faith; but not the Chrifies
_ -Fasth, bat only a material parcel of it, which is like the limb
of a man, or of stree, which cut off from the refi, is dead, and
ceafech when f{eparated to be a part, any other wife than Lo-.
gical(a part of the defériprion.) | | .

The Faich which hath che promife of falvation, and which’

you muft iveby, hath 2. God for the Princépal Revealer, and
his Feratity for its format obje@. 9. It hath Chri, snd. 4n~
gtissand Propbeti, and Apofties, for the /gb-veveders, 3. It.
hath the Holy Ghof by the divine ateching operations before
defcsibed,: to be the feal and the confirmer. 4. It hath the

fame Holy Ghoft for the intemal exciter of it. 5. Ie hath all —

" spuths of kaoven divine vevilation, and ai goed of known divine
douation by his Covenant, ta be the material general objelt,.

6. It.hath the Covensnt of Grace, and she:Holy. Scripturcs,. |

(aed formerly the voice of Chrift and his Apofics ) or any

ſuch fig of the mind of God; for the inftramental efficient canfe

of che objet ix Affe cogaito: · And alſo tho inframental efficient.
ofthe ait. 7. Ic hath the pure Deity, Ged bimfelf, es he is to”
be kpswe and leved, inceptively bere, and perfecy in Heaven,’

for the final end trot neseffary materiel obe. S. Te hath the: -

Lord Jefus Chriſt, entirely to aii effential to him, as God and:
Man, and asour Redeemer or Saviour, a¥ onr Rariforme, In-

tesceflor, Teacher and Rules, for the spe neceffary, mediate,

material ebje8. 9. Ic hath the gifts of Pardon, Jufification,

the Spirit of San&ification or Love, and all the neceffery gifts

Of the Covenant, ‘for the material, wevor-finelebjectss And

all this is eſſential to che Chriftian Faith, even to that Fath

which hath the promife of pardon and falvation « And no one
X 2

]

The Life of. Faith.:

of thefe mui be totally, left out in the detiniton of it, # you

would not be deceived. Ic is Herefie, and: not the ‘Chrition
Faith, if it exclude any one eſſential part: And if it incinde
it wet, it is Infidelity: . bad iadced there is fuch a connexion
of the obje&s, that there is no part (in truth) where there is
mot the mbols. And it is impiety if any one'part of the effered
geodthat is neceſſary, be refolded. It is no trae Faith, if ic be
not a true cutnpoſition of all thefe. , .
Dire@. 8. There is no neæarer way to know what true Faith
is, thantruly 30 enderfand what your Baptifmel Corenanting
Ia Scripture phrafe, to be a Difesph, « Believer, and a Cbri-
flien, is all one, AGs 11.26. 46855. 14.1 Tim. 4.12, Matth,
10. 43. & 27. 57. Luke 24. 26,27, 33. Acts 21.16. Fob.9.28,
And tobe a Believer, and to have Boltef or Feith, is all one:
and therefore to be a Chrifien, “and to bsve Faith, is all one.

‘Chriftiantty Gignificeh either our fir? entrance into the Chriftien

State, ox opr progre$ init. (As Marriage fignifiech either Me-.
trimony, or the Compgal State contiaued in.) fn che latter
ſenſe Chriftientty fignifieth sgere: than'Feth for more than
Faith is acceffary to a Chriſtian. Bat in the former fenfe, as
Chriftianity fignifieth but onr becoming Chriftians, by our
covenanting with God 3 fo to have Feith, or'to be a Believer}.
and internally to became a Chrifian in Scripture fenfe, is all

" one; and the extward sevencuting is but the profefiowof Faith

og Chriftienity: Not that the word Feith is never taken ina
sarrower ſenſe, or that Chriftianity, as it is our b:art-covenaut
ar confent, containeth nothing but Feith, as Fath iso taken
in the narrowef fenfe: But when Faith is taken (as ordina-

rily in Scripture) for that which is fade che condition of —

Juftiticstiog and Salvation, and oppofed to Heatheniſm, Infi-
delity, Judaifm, or the works of the Law, it is commonly
taken in this larger fenfe. —

Faith is well enough defcribed to them, that underſtand

, What is implyed, by the uſual fhorter defcription ; as, that it

is 0 believing acceptance of:Chrift, and relying on bim as our Sa~

wiour, ov fox falvation: Or, a belief of pardon, andthe besvrnly

Glory as procured by the Redemption wrought by Chrift, and

giventy God in the Covenant of Grace: But the rcafon is, .

becaufe

.
a em ee

The Life of Faith,
becaufe all the refi is connoted, and ſo to be underftood by us,

as ifit were expactt in words ; But the tratand full definition
of it is this. : : oe

The Chriftion Faith wich is vequired at Baptifm, and then

ed, and bath the promife of cation and Glorification,
ek i Belief of she ome [, and —— of, and confemt

nuto the Covensns of Grace: Particularly, o bolieving that Ged .

ie our Creatour, our Oger, ou Rater, end ear Chief , and
that Jeſus Chrift is God and man, our Saviour, cur Ranfoms, our
Teacher, sudeur King; end thas the Holy Ghoft is the SanGifier

of the Church of Chrift : And it is an underflanding, ſerious con-

fem, tbat thie God she Father, Son and Holy Ghojt, be my God

and reconciled Father in Chrift, my Saviour, and my Sandlifier + .

te Auftific me, fantlifie me, and glevifie me, in the perfeti knowledge
of God, and rtutual complacence in Heaven, which belief and
confent wrought in me by the Word and Spirit of Cbrift, ground-
ed upon the Veracity of Ged as the. chief Revealer, and upon bis

Love and Mercy as the Donor , and uponChrift and bis Apofiles as

the Meffengers of God, and upon the.Gofpel, - end pecially the Co-

venant of Grace, as she inftrnmental Revelation and Donation it.
_ Self: Andupen the many fignal operations of the Holy, Ghoft, as. :

the divine infalible atteftation of thein truth,

Leaw this definition, and underftand it throughly, and it
may prove a more (olid. uleful knowledge (to have: the true

"187

nature of Faith or Chgiltianity thus methodically. printed’ on:

your minds) thsn to read over.a thoufand. volumes in s:
rambling and confuled way of knowledge.

If any quarrel at this definition, becaufe the fourtdatipn is |

not firft fet down, Ionly tell him that no Logicians do judge
of the Logical order of wosds by,the meeg priority and potte-
siority of place. And if any think that here is mare than every:
true Chrittian doth underfiand and remembers, I. anfwer,
that here is no more than every. true Chriftien hatha trae
knowledge of, though perhaps every one have not a know-
ledge fo methodical, explicite and diftinét, as to define Faith
thus, or to think fo diftinQ@ly snd clearly of it, as ochers do;
or to be able by words to exprefs to. ano:her, what he bath
a real conception of in -him(clf, There is fir&- in the mind of

man aconception of the Obje@ or Metter (by thofe words or
X.

3 mcans

en a —

means which introduce it) and next that verbum mentir, or
inward word, which ma dutin&er conception of the matter in *
the mould of fuch notions as may be expreft; and nexe.the
verbim cris, the Word of mouth expreffeth tt. Now many
have the conception of che matter, long before they have the
werbum mentis, or logical notions ef it: And many have the-
verbure stentis, who by a-hektant tongue are hindered from
osal expreflions ;. arrd ia both, there: are divers degrees of di-
Rinétaefs and clearmfs. - .

Direct. 9. Turn net plein Goel DeBrime into roe Phile-
- fopbical fooleries of wrangling and 2l-monlded wits; nor feign to

your felves any new notions, ov offices of Fakh, or acy new terms
as neteffary, webich are met in soe boly Scriprures. - -

J donot fay, xfe-nocerms-which are not in the Scriptures ;
for the Scriptures were not written in Englith : Nor do { per-
fwade you to ufe no other notions than che Scriptures ufe ;
buc only that you ule them not as neeeffsry, and lay not too
great affref upoa thent. I confefs new Herefies may give’
oceation for new words (as the Bifhops in the firft Counce! of
Nice thought: ) And yet as Hilary vchemently enveigteth
againft making new Creeds on fuch pretences, and witheth
no fuch practice had been known (not excepting theirs at
Nice) b:cauleit taughe the Hereticks and contenders fo imi-
tate them: and they that made the third Creed, might have
the like arguments for it as thofe that made the fecend ; and
he knew nor when there would be any end; fol could with
~ that there had been no new notions in the Do@trine of Faith,
fo mych as wfed; for the fame reafons: And effecially he-
caufe chac while the fist inventers do but uſe them, the next
Age which followeth them, will hold them neceſſaty, and lay
the Charches communion and peace upon them. ae

For inftance, I chink’ the word [ {atisfaGtion } as ufed by
the Ogchodox, is of a very found fenfe in our Controverfies
againſt the Socinians ; And yet I will never account it mecef—
fery, as long as it is not in the Scriptures, and as long as the
words [ Sacrifice, Ranfome, Price, Propitiation, Attonement, Oc. |
. which the Scripture ufeth, are fuil as geod. |

So Ithink chat [isputing Chrifts Rigbteou{nefs tom} is a
phraſe which the Oxchodox uſe in a very found ſenſt: And

yet

| .

The Life of Faith. . v
yer as long as it isnot uſed by the Spirit of God sn ihe Scri-
ptures; and there are other phrafes enougb, which as well,
or better, expsefs the true ſenſe, I will pever hold it necef-

fasy, WMW

alſo the notions and phrafes of [ Faith being the inſtru-
ment of our Puftification| and [Feish juffificth only ob; ively J
and [thet Faith juftificth-only as it veceivesh Chrifts blood, er
Chrifts Rigbteouſueſe, ar Chrift as a Price} [thet Faith is on
one phyfical ali: that it is only in the underftauding + Of
in she will, that its only Fuftifying act is Recumbency, ov reſtiug
on Chrift for Juftificetion, chat it is vot an aGign, uta pafiats
chat all 47s of Faith ſaue one, andthat one as anal, are the works
which Paul excludeth from our Fuftification, and that te expe
Jufification, by believing in Chriſt for Sanctification, or Gbrifica’
tion, ov by believing in bint as our Teacher, oy King, or Juftifying
Judge, or by Repenting, or Loving God, or Chri, as our Rev
decmer, or by coufefiing our fins, and praying fer Pardon and fu-
ification, &c. i torxpeet Fiftification by Works, and fo 10 fall
from Grace ov true Fuftsfication ; that he that wil e{cape this per-
nictous expestance ef ZuftificationbydV orks, muft kapw what.that

1§9.

one act of Faith is by which only we ave juftified, and muft ex-

pect Fuftification by it only relatively (that is, not by. st a¢-ell,
pat by Chrift, fay fome) of as an Inftrument (fay others)
Many of thefe Aſſertions ate perwicious erreurs, moft of them.
falfe, and the beft ‘of them are the wimec:ffary inventions of
mens dark, yet buſie wits, who condemn theis own DoG@rire
by their pra@ite, and cheir practice by theit Doctrine, whilft
they cry up the fufficiency of the. Scriptures, and. cry dawa
other ‘mens additions, and yer fo- largely add them
ves. , 7
_ Die. “10. Take beed left ‘parties and coutendings tempt you
to. Lay fo mich upon the vigbt notion or doctrines h sith, vastatake
up with thefe alone as trite Chripianis yi andto take. adead Opi
sion, inflead ofthe iifecfFaith.- = ©. : _
This dogmatical Chriffianity cheateth many.thou(iads into

Hell, who would iggrce be led fo quietly thither, . af ¢hey

knew thac they are indeed no Chriftians. | Is is otdipary, by
she advantages ofeducatiog, and sonverfe, and. teacherty and

The Life of Feith, =

books, and ttudi¢s, and the cuſtome of the times, and the
countenance: of Chriflien Rulers, and for reputation, and

worldly advantage, &c. to fall into right opinions about

Chrift, and Faith, and Godlinefs, and Heaven ; and tenactonf-
ly to defend thefein difputings 5 and perheps to make a trade

" of preaching of itt And what is all chis to the faving of the

foul, if there beno more? And yet the eaſe of many Learned
Orthodox men, is greatly to be pitied, who make chit a
means to cheat and undo themfelves, which thould be the on-
dy wifdom and way to life; and know but little more of

riftianity, than to hold, and defend, and teach ‘found Do-
Grine, and to practiſe it fo far as the intereft of the Acth will
give them leaves I had almoft faid, fo far as the fleth ic (cif

will command them todo well, and fin it felfforbiddeth fin, —

that it may not difgrece them in the world, nor bring fome

hurt or punifhment tpon them. | a
“Dire. 11. Set not any other Graces againft Faith ; as raiſ-

ing djealoufie left ibe bonowring of one, be 4 diminution of the bo-
nour of the other: Bue labour to fee the neceffary and barmo-
sions confent] of oP, and few all contribute to the common

Though other graces are not Faith, and have not the cffice
proper to Faith; yet every one is. conjun@ in the work of
our falvation, ard in our pleafing and glorifying God : Some
of chem being the concomitants of Faith, and fome of them
its end, ro which itis ameans: Yea, oft-times the words
[Faith and Repentance} are ufed as fignifying much of the
fame works, the latter named from the refpe@ to theterns
from mbich, andthe former from the refpe& to part of the
term to which the foal is moving: And Faith is oft taken as
containing fomewhat of Love and Defwe in it; and he that

will without any prejudice and partiality fiudy Pav! where he

oppofeth Faith and Works, as to ovr J uftification, hall find by
his almoft conftant naming (the Works of the Lew] or by
the context and analyfis, that indeed his’ chief meaning is to
ove, that weare juftified by the Chriftian Religion, and muft
a foved by it, and not by the Fewif, which the advesfaries of

Cheiftianity then pleaded for, andtruftedto. ©
Direct. 12. Set na the helps of Faith as if thefeweve *
aun 5

| The Life.of Faith.

Faith , but underftend their feveral places end offices, and. ufe

thers accordingly.

Do not like thofe. ignorapt feif: conceited Hereticks, who.
cry out, [Is by Believing, and not by Repenting, or Reading,

or Hearing Sermons, pr by Praying, ov by ferbearing fiu, or by
dein * that we ęre juſtified; aud therefore it iq by Faith on-
ly that we ave faved, the fame which x {efficient for our Fu-
Htificasion, being ſuſſicient f" eur faluation y fecing the Fufti

_ Lannot be condenned s 7
equally aſcribed to Faith without the marks of the Law by the
Apoftle, | For we are juftified oply by fuch a Faith, asis cauſed
by Gods Word, and maintained and, actuated by Hearing, Read-

ing, Meditation, Prayer and Sacraments, and as is accompa-.

nied by Repentance, and worketh by Love, and is indeed the
beholding of thoſe invilible and glogious motives, which may
incite our Love, and {et us on good works, and obedience to
our Redeemer And he that by negligence omitteth, or b
errour excludeth any one of thefe, in the Life of Fish, wil
find that he hath erred agsinf his own inteseft, peace and
comfort,if not againft hisown falvation, And that he might,
as wifcly have difputed that it is his eyes only chat muft fee his
way, and therefore he may travel without his legs. _.

DiseQ. 13. Take beed left a mifconceis of the certainty of |
forme common Philofopbical Opinions, foonld make you fagger in

thoſe Articles of Faith which feem to contradict them. °
Not that indeed any truths can be contrary one to another:
For that which is true in Philofophy, is contrary tono one.
truth in Theology’: But Philofophers have deceived chem-
ſelves and the world, with a multitade of uncertainties and
falfitics ; and by &raining them to fubtil niceties, and locking.
them up in uncouth terms, have kept the common people

from trying them, and underftanding them, and thereby have.

made’ it their own presogative explicitely to erre, and the.

peoples duty net to contradict them; but tq admire that errour
as profound parts of learning, which they cannot undesftand.,
And then their conclufions oft go for principles which muft,
not be gainfayed, when they are perhaps either falfe, ox non-
fenfe. And then when they meet with any thing in Scsipture,
which croffeth their opinions, the reputation of yamane

folly

jut fication aud Salvesion ave beth

—— — — —

162

The Lift of Faith.
folly maketh them defpife the wifdomofGed. Ihave given

. you elfewhere fome inftances about the imanostality of the

fout: Fhey know not what Generation is they deat kuow
se: nor whst are the true principles and elements of mixt
bodies; nos what is the true difference between immaterial
and material fabftances ; with an hundred fuch ke: And yet
fome expe, that we fhould facritice the moft certan ufefut
truths, to their falfe or uncertain ufelefs fuppoftions, which
+s the true reafon why Paul faith, Col. 2.8, 9, 10. Beare left
any nean foil youtbrough Philfepby, and vain deceit (not true
Philofophy, which is the crue knowledge of the works of God,
but the vain models which every Se& of them cryed up) efter
the tradition of men (that is, the opinions of the Mifters of
cheir Se@ts.) efter the rudiments of the world, and uot after
Chrift: For in bimdwelerh all the {uleefi of the Godbead boaily,
and ye ave compleat in bim. See 42.17. 18. Ic is Chrit wha
is the kernel and fummany of che Chriftien Philofophy; who
is therefore called The Wifdom of God, 1 Cor. 1, 24, ZO. both:
becaufe he is the heaventy Teacher of trac Wifdom, and be-
caufe that true Wifdom confifteth in knowing him. And in-
deed-even in thofe times, the feveral Se&s of Phifofophers ac-
counted much of each others principles to be erroneous; and
the Philofophers of thefe times, begin to vilifie them all;
and withall toconfefs that they have yet little of certainty to
fubfticute in the room of the demolithed Idols ; but they sre
about their experiments, to try ifany thing in time may be
found out. |

Dire@. 14. Epecially take beed Left you be cheatedinto Inf.
dclity, by the Dominicans Met apbyficel Docrine, of the nécefity
of Gods Phyfical predetermining promotion as the firft total cæuſe,
tothe being of every actien natural and free, not only m genere
aGtionis, but elfo as vefpeltively and comparatively exercifedon
shis objedl rather than on that. | |

Ladd this only for the learned, who are as much in danger -
of Infidelity as others; and will ufe it to the greater injury of -
the truth. I will meddle naw with no other reafons of my
advice, but what the fubje@ in hand requireth. If God'can,
anddo thus premove and predetermine the mind, will and
tongne of every lyar in the world to every lye (or: materrat

a f,\thood }

The Lofe of Faith.

Salthood ) which ever they did conceive or fpeak, there will be
no Certainty of the Gofpel, nor of any Dive Revelation at
all: Seeing efi fuch certainty is refolved mto Gods Weracity :
that Gel cannet lye. And God-fpeaketh not to as, by any
but a created voice; and if he can thus predetermine others
to thofe words which are a lye, rather than to the contra-
ey which are true, there would be no certainty, but he may
do fo by Prophers and Apoftles : and let them tell you what
they will of the greater certainty of Iefpirations and Miracles,
chan of Predeteruinations, it will be found upon tryal, that no
man can prove, or make it fo much as probable, that any
infpmation hath more of a Divine Caufation, .than fuch 4 pre-
moving predctermination as aforefaid doth amount to; much
leſs fo much more, as will prove that one is morse certain
then the other. |

This Do@rine therefore which undeniably (whatever ms
be wrangled) taketh down Chriftianity, and all belief of
or than, is Not to be believed meerly upon fuch a Philofophical
conceit, that every AGion is s Being, and therefore muft in aff
its crcumfiences be caufed by God. As if God were not able
tomake a faculty, which can determine its own compsrative
a& to this rather than to that, by his fuftentation, and aniver-
fal precaufation and concourfe, without the faid predetes-
mining premotion: Whenas an AGionas fuch is but a moda
ents, and the comparative exescife of it, on this rather than
on that, is but a modus vel circumftentia modi. And they icave
np work, for sracins determination, becaufe that natural de>
tevutination
without it. = —

Direct. 15. Confider well bow wuch of bumene converfe is
enaintained by the meceffary belief of one anntber, end what the
world would be without x, and bow auch you expect your feives
——A And then think bow much wore lief is due te

Though fin hath made the world fo bed, that we mey Gay,
chat 3 men are lyars, chatis, deceitful vanity, and little to
be trufted ; yet the honefty of thole that are more vertuout,

all che fame thing (equally to duty and fin) .

The. Lif. é. of. Faith.

“dilgrace, and trutbin (pesch and dealing is well {poken of. And

the remnants of natural honefty in the work, do ſo fer ſecond

the truc honefly of the belt, that no manis 0 well fpoken of
commonly in the world, as a man of cruth aad truftinefs,

whofe Word is his Law and Matter, and never.fpeakech de-
ceitfully to any : Nor no gan is {9 commonly ill (poken of as
a knave, as he that willlye, and is not to be trufted: In: fp

much, that even thofe debauched Ruffians, who live as if they

{aid in their hearts, There is no God, will yet venture their

lives in revenge againft him that thall give them the lye. Per-
haps you will fay, that this isnot from any. vertue; or natu-

tal Law, orhonefty, but from common intereft, there being
nothing more the intereft of mankind, than that men be trofty
toeach other. To which I anfwer, that you oppofe things
which are conjun@ < Ic isboth: For all Gods natural Laws
are for the intereft of mankind, and that which is truly moft
fos ous good, is made moft our duty ; and that which is mof
our duty, is moft for our good. And.that which is fo much
for the intercft of mankind, muft needs be good : If i¢ were
not for credibility end trafinef in men, there wese no living in
families ; but Ma@ers and. Servants, Pagents and Children,
Husbands and Wives, would live together as enemies ;. And
neigbours would be as ſo many thieves to one anothers ; Fhere
could be no Society or Common-wealsh, when Prince and
people could put we treft in one another; Nay, thieves them+
F.lvcs, that are not to be trufted by any others, do, yet
firengthen themfelves by confederacies, and. oaths of fecuecy,
and gather into troops and armies, and there put truſt in one
another. Andcan wethink that GOD is not much more to
be trufied, and is nota greater hater of a /ye ? and is not the

fountain of all fidelity ? - and hath not a greater care of the ine

Direct. 16, Confider alſo that Veracityin God is

tereſt of hiscreatures? Surely he that thinketh that God is
alysr,and not to betrufted, will think no better of any mor-
talman or Angel (and therefore tsufteth noone, and is very -
cenforious.) and would be thought no betrer of himſelt and
therefore would have: none believe os truft him: For whe
would be better than his Godꝰ beat
bie nature oF
affesce; and cannot be denyed wishont denying bimsobe Ged.. ;

F or

Oe —

~The Life of Faith, 165

For itis nothing .but his three Effentialities, or Principles,

- Power, Wifdom and GoedneB, as they are expreſſed in‘ his — -
Word or Revelations, as congruous to his mind, and to the
matter exprefied. He that neither wanteth kuowledge- (to
know what to fay and do) nor Goedneß (to love truth, and
hateall evil) nor Pewer to do what -he pleafe, and to make
good his word, cannot poffioly he; becauſe every lye.is for
want Of one, or. more of theſe, Heb. 6.18. Titas 1. 2. And
there as it isfaid, chat be cannot he, and that it is imepogible 5

ſo it is called, « denying of bimfelf, if he could be unfairbful,
a Tim. 2.13. If we believe mot, yet be abideth faithful, and
canner deny bimfelf.

Direct. 17. Exerciſe Faith much in thofe proper. works, in
which felf and fenfe ave woft denyed and overcome. .

- Bodily motions and labbuts which we are not uled-to, are
done both uaskilfuly, and with pein. If Feith be not mueb
exercifed in its warfate, and victorieus as, you will-neither
know its frength, nor find it to be ftrong, when you come to
ule it. Je is noe the eaſie and common acts of Faith. which
will ferve turn, to try and ftrengthenit. As the life. of fenfe is.
the adverfary which Feith mult conquer; fo uſe it much in
fuch conflicts and conquefts, if you would find it ftreng and uſe-
full: Uſe icin fuch aces of mortification and felf-denyei, as will
plainly thew, that it over-ruleth fenfe : Ufc it in patience and

rejyxcing in fuch fidferings, and in contentment in fo low and

crofs a ftate, where you are fare that fight and feafe do not
contribute to your peace and joy :. Ule. it not only in giving
fome little of your fuperfluities, but in giving your whole
two mites, even all your fubftance, and felling all and giving to

the'poor, when indeed God makethit your duty.:. At leaft in y

forfaking all for his fake in a day of tryal. Faith neverdoth —
work fo like it ſelt fo clearly, fo powerfully, and fo com-

fortably, as in chefe felf- denying. atid overcoming acts, when it

doth not work alone, without the help of fenle ta. comfort
us; but allo ageinft fenfe, which would difcourage us, Like 18:

23, ag. KS& 14. 36; 33. a Cer. 5.7. . \ :

Digect. 18-.Kesp.a conſtant obfervation of Gods. converſo with

your beaxts, and warkings ossbem,.. — od
_- Kor ag Lfaid before, there are niin us fuch demons rations

. O8:

⸗

| — — —

166

The Life of Faith,

of 2 Kingdom of God, m precepts, mercies, rewards end pu-
nithments, thec he which well worketh them,will have much

- help in the maintaining and exerciftng his belief, of the ever-

left ingdom: E(pccially the godly, who have that Spirit
— vhich is indeed the very feat, and pledge, and
earneft of life eternal, 2 Cov. 1.22. & 5.5. Epbof' 1.13, 14.
Gal. 4. §, 6. Rom.8. 16,17. There is fo much of God and
Fleaven in a truc Belicvers heart, that (as we fee the Moon

- and Sears when we look down into the water, ſo) we may (ce

much of Ged and Hesven within us, if the heast it (cif be
hiy fiudied.

And I muft add; that Experiences here moft be carefully
recorded : and when God fulfillech promis to us, it muft
not bs forgotten. |

Dire. 19. Converfe much with them that live by Fath, -and
feroh their motives sud comforts from the shings sanfeen. |

Coover(e hath a transforming power, To converfe with
them that live all by fenfe, and thew no other defives, or joyes,
or Sorrows, but ere fetched from fiethly fenfible things,
is 8 great means to. draw us downwards with them. And to
converte with them who converfe in Heaven; and (peak of
nothing elfe fo comfortably or fo ferienfly, who thew us that
Heaven is the place they travel to, and the ftate that all their
life doth aim, and who make little of ell the sents or plenty,
pains or pleaferes of the ficth , this much conduceth co make

_’ usheavenly. Astmen are apt to learn and ule the language,

the motives, end the employments of the Country and people
where they live; fo he chet is mo familar with foch
as live by Faith, upon things unfeen, and take Gods promife
for full fecurity, hath a very great help to learn and eve that
file himfcif, Heb. 10.24, 25. 1 Thef 4. 17, 18. Phil. 3.
20,21. *
Direct. 20. Forget not the nearue$. of the sbings
shink oust of — in shit —* 722*
thus! expel ation of your change, |
Diftent things, be they never fo great, do hatdly move as :
Asin bodily motion, the mover muft be contiguous: And as

_ our fenfes are Not fit to apprehend beyond a certain diftance ;

fo our minds olf are Gnite, and have theis bounds and mes-
¢:

The Life of Faith.

fiue : And fm hath made them much narrower, foolifh and

fhort-fighted than they wouldhave been. A certeincy of d y-
ing at laft, fhould do much with us: Bue yet he that heoketh
to (sve long on earth, will the more hardly live by Faith in
Heaven; when he that daily waireth for his charge, will have
eafily the more ferious and cffc@ual thoughts of the world
in which he muff live next, and of all che prepzrations neccf-
fary thereunto; and will the morceafily deſpiſe the things on
earth, which are the employment and felicity of the fenfusl,
Col. 3. 1, 2, 3. Pbil. 1. 20, 21, 22, 23. 1 Cor. 15.31. As we fee
it in conftant experience in men, when they fee thae they muft
prefently dic indeed, how#light then fet they by the world ?
how little are they moved with the talk of honour; with the
voice of mirth, with the fight of meat, or drink, or beauty, or
any thing 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 ?-

Uf therefore you would live by feith indeed, fet your elves
asatthe entrance of that world which faith forefceth, and

live as men that know they stay dic to morrow, and certainly.

mutt be goneerelong. Dream not of I know not how many
years. more on earth, which God never promiféd you; unlefs

you make it your bufinefsto vanquith faith by ſetting its ob- -

jets at agreater diftance than God hath fer them. Learn
Chrifis warning to one and all, Je watch, and to be alwuies.
veady, Mark 13. 33, 35,37. 1 Pen.g.7. Mat.24- 44. Luke
12. 40. Hethet thinkcth he hath yet time enough, and day-
light before him, will be the apter co loiter in his work or
Journey ; Whenevery man will make hafte when the Sun is
fetting, ifhe have much to do, or farto go. Delaies which
are the great preventers of Repentance, and undocrs of the
world, do take their greateft advantage from this unground-
ed expeGation of Jong life. When they hear the Phyfician
fay, He is adead men, and there is no hope, then they would
fain begin to live, and then how religious and reformed would
they be? whereas.if this foolith errout did not hinder them,
they might be of the fame mind all their lives, and might have
then done their work, and waited with defire for the Crown ;

and faid with Paul, For I ews mow. ready.to be offered, end the
5 oo time

367

The Life of . Faith.

sine of my departure is at bands I bave fought # good fight, I
bave finifved my courfe, I bave kept the faith; benceforsb there

ia laid up for me a Crown of Righteoufuefs, which the Lord

the Righteous Fudge fall give me as that day, and not to me on-
ly, bur to tbem alſo that love bie appearing, 2 Tim. 4.6, 7, 8.

And fo much for the General DireGions to be obferved by
them that will live by Feith: I only add, that as the well do-
ing of all our particular duties, dependeth moft on the com-
mon bealth and foundnefs of the foul, in its flate of grace x fo
our living by Faith in all the particular cafes after inftanced,
doth depend more upon thefe General Diredions, than on the
particuler ones which are next to be adjoyned.

CHAP. I.

An Enumeration of the Particular Cafes in swbich efpecialy Faith
muft be uſed. 1. How to live by Faith on GOD,

HE General Dire@ions before given muft be pra@ifed

in all che Particular Cafes following, or in order tothem :
But befides them, it is needful to have fome fpecial Diredions
for each Cafe. And the particulsr Cafes which I thall infance
inarethefe; 1. How to exercife Faith on GOD himfelf:
a. Upon Jefus Chrift: 3. Upon the Holy Ghoft: 4. About
the Scripture Precepts ind Examples : 5 . About the Scri-
pture Promifes: 6. About the Threatnings : 7. About Par-
don of fin, and Juftification: 8. About San@ification,and the
exercifes of other Graces; 9. Againft inward vices ‘and temp-
tations to aQual fin: 10. In cafe of Profperity : 11. In Adver-
fity and particular Aflictions: 12. In Gods Worfhip, pub-
lick and private: 13. For Spiritual Peace and Joy : 14. For
the World, and the Church of God: 15, For our Relations :
16. In loving others as our felves: 17. About Heaven, and
following the Saints: 18. How to die in Faith: 19. About
the coming of Chrift to Judgement. J

LE ETO ET eee — —

The Life. of Faith.

' GOD isboththe object of ourkpewledge, as he is revealed
in Nature, and of our Feith, as. he is revealed in the bely
Scxiptures. Heis the firft and left obje@ of our Faith, It te
life eternal to knotw bim the only true God, and feſu Chrift
sobom be bath fent. Te believe in Ged, believe alſo inmes, was
Chrifis order in commanding and caufing Faith, Fob. 14. 1.

Seeing therefore this is the principal part of Faish (to kaw

God, and live upon bim, andto bim) 1 thall give you many
(though brict ) Direcions im it. |
Direct. 1. Beboldthe glorious and full démonftratiens of the
Being of the Dei.y, in the whole frame of nature, and {pecially in
your felves. :
The great argument from the Effed to the Casfe, is. un-

anfwerable. Allth: caufed and derived Beings in the world,
muft needs have a firft Being for theircanfe: All Action, In-
tellcetéon and Volition , all Power, Wifdows and Geodaéfi, which:

is caufed by another, doth prove chat the caafe can have #0
defs than the totaleffe® hath. To fee the weridand to know
what a sex is, and yet to deny that there is a.God, is to be
mad. He that will not know that which all the world doth
more plainly ‘preach, than words can poffiblyexprefs, and
will not know the fexfe of his own Being and faculties, doth
declare himfelf uncapable of teaching, Pfel. 14. 1. & 49-
12,°20. Iſæ. 1. 2, 3. It is the greateft fhame that mans under-
finding is capable of, to be ignorant of God, 1 Cer. 15. 34.
and the greateft ſname toany Nation, Hof. 4.1. & 6.6. As it

is the higheft advancement of the mind, to know him, and-

therefore the fumm of all our duty, Prov. 2. 5. Hef. 6. 6°
2 Chr. 30, 21, 22. Iſa. 11. 9. 2 Pet. 2.20. Rom.1. 20, 283
o 4°97. Be ° .

j Dire 2. Therefore take not the Being and Perfections of.
God, for fuperfiructures and senslufions, whic may be tryed,
and made bow tothe intereſt of other points, but asthe greateft,
cleaveft, fureft truths, next te the kpowledge of our own Being
paring f * +e which ry ober at leaft, not the pre-
sects of fenfe) tryed and reduced to.
Pn there is no right bed or. order ofknowledge, there
is a0 true and folid knowledge, It is diftraction, and not kw
. | Le

—— —

170

The. Life. of Faith... :

a nae a ene ereataaeaemmimne eaten
ing, to begin at the cop, and to lay the foundation laſt, and

reduce things certain to-thiegs uncetteim. . And it is no wiklicr
done of Athcifia, who arpuc from theiz apprehenfions of other
things, apeinfi-the Beings or PerfcQionsof God. As when.
chey Gay, [Thare és mach: ould aes the meeld -germitted by Ged,
andabivets death, and chy tormenting pains befall even tbe in-

tescens braity ; and theve arg wars an » sudignorance

amd wickeducfs, dave —7— 7 fe md iat Therefor e Ged ie
wut perfectly » Meviperfectly wie, tuft, powerful in
bis mee a the Pala Kheessour in the method of -
arguing here, Relpeth t> Continue their blindaefs. That Ged
i perfectly gud, 6 grins cognitam : Nothing is more certain
than that he,whois the caufe of all the derived goodneg in the
whole iinivette,-inwh haves Much of more than all himftif =
Scciug sheneforc that Heaven end Rarth, and ali things, bear
foxwsdest's witnefs to this trigh, thie is the foundision, and.

feof ww be laid, and newer eure qecftioned, nor aay argument

beoughtegainftit. For all that polibly cam be faid egeinét it,
raft Le senate metic, from that which is:more obfcure. See-
ing ten thet itaemef cestain by fenfe, that calamities and
ovilsate imche workds end no.lefs certain: chet there .is a
Ged, who iomeli perfeGly good , it mult needs follow that. .
thefet wo ure ꝓetſuctly confiltent;. aed that fame other saute

of evil mothe and out, then any imperfeftion in the chief

good. Bat secothe Being of things, and Order in the world,
itfelloweth not that They routt be as good —— es i
Maker and Governour iis him(df: nor one. part’as good
pereQin ie &ifas-any other.. Recanfe it was not the Crea-:
ture purpofe when he made the world, to make another:
God, that thoold be equal with -himéif (for tae Igiuite Be-
ings.and Perfecliens, is a contradiction.) But it was his wiij

- to imprint fuch meafarcs of hieown hkeuefs end-exeeliencics.

upon the creatures, end with fuch-weriety, as his wifdom few:
Getett; che reafons obwhich sare beyond our (earch ;: Fhe: Das

vire Agency, as it is ia hien:the Agent, is per&A > Bat tite

effet hath choſe meafares. of goodudls : witich he was frecky.
pleafed-to communicate. | |
» fend os Bhave given you thivingunts, torthew: che lly of
Gying the cagtait fomadatiea by “the: efssorstein notions oF
1 a ents.

: | _ Tha Life of Faith. )

accidents im the world; ſo you muft abhor the Gamcetzour.

ip all other in@ances : ‘Some wit. may confit with the: que.
ſGioning of many plain conclufions: But he isa foal:indead.,
. who fhith, There ts no Ged, or dovbteth of his efential pro.
pertics, Piel. 14. 1,2. Rem 2. 39,20, 2:7,

Disc. 3. -Rewenber tharal ar knowledgeef-God, wbile
we are inthe body bere, is but enigustical, and as ina glafss end
that all coords which man can Seak of God (at leafk Being.
and *7 are: ina — pet oe ke fone roms bie
Ivage on thaCreatues, aud ust gnifying the fame shing fer-
mal) in God, mbich they feufcte a, 2 ES
_ EE you think otherwits, you will make an Idol in yous
conseption, inflead of God: And you will debafe him, sad
bring him down. to-the: ion of she creatase. And yet it
doth aot follow shat we knaw.nothing of him, os thet sib
ſuch ex God are vein, or fall, ox mult be diftshd ¢
- ‘Bor —— rene think or tal of God at:all. But. we
com. borrow from the aobleft parte of hie. Images. congefing
full. chek chey are but hosrewed::. And thefe muG! be: afb
tall we;come nearer, and: ffs: as face tofece; and’ veben thet
which is pesfc@ ie come; :then thas which is.imperfodt thald
he.dane awey, 1 Cor. 13.20, 11, 12, And yer it is (in com·
pasion of darker: acvelations) as wish open fase iket me bebold -
% in aglefs the of: the. Lord; adit ‘is a fight that: con
* tates — Jat Ieage,_ as from glary ta gsiny, 9; by obe

; 474
Dieccq XEEEVXE
with sb whe difer fon there
; foue of Ged, arhevs: tein déffas. ,

pevbepe map

us: branches,

Syratce impropriety, and then ail af: all as. us Wiad

y \ them 3. this practice ia .(thbugh tee comizion } ahheis

aici Eathems, nit hath idireul offtGlempen she Dhgrch,
Al xcsivethe fad Ribooicn ef this:imig wit yandithet aathes

372

The Life of Faith.

st hath done between the Greck and Latine Churches, and be-
ween thofe called Orthodox and Catholick, and many
chsough the world thet have becr numbered with Hereticks 5
it would be coo large a fubje@ for our forrow and complaints.
Direct. 5. Abbor prefumptucus curioſuits in enquiring inte.
the fret things of God, much ssore'tn pretending tokuem them 5
nsoft of all in veviling oud contending ageinft etbers upew
Shofe pretences. =. co
Ic-is fad to ebferve abundance of fermingly learned men,
who are pofed ip the fmalleft creature which they flady, yee
talking as confidently of che unfezechable things of God ; yea
and raving a9 furioufly and voluminoufly againg all that con-
tvadi&chcm, as iſ they had dwelt in the inacceflible light,
and knew.all the order of the acts of God, much better than
they know ¢themfclves, and the-motions ‘of their own minds ;
or better than they cen anstomizea ‘worth ora beaft. They
chat will not prefumeto fay, that they know the fecrets of
theis Prince, or the heart of any of their neigt:bours 3 yea they:
thet: perceive.the difficulty ‘of ‘mowing, the tate of a mans
own fon), becanfe oor hearts .avew mezcs.::.ibyriath, and.
our thoughts fo various and confaled,.-c-t.-v. ¢ give syou fo
@matt.a Sebenic of. al Gods conceptions; tts; .« thall be no
lefs than herefie to queftion : the vrer ‘of ur part of it.
They’ can tell you what Idea’s are mi the ‘mince of God, and
in-svhat onder they ‘lye 5 and how thofe Edez’s. . the fame
useheaged shout: things that are changed; about- things
pad, and prefenc, and to come; and. what futurition was from:
Eremity, as in the Idea of Gods minds they cas tefl mé-in
what order he kusmeth things, and by what weens and whe-
ther future contingents are Known to hittin their canfes, or
so his -deerte, or in. theis doexiftence: in’ Mernity: They can
tell what Decrees he hath about Negativa?s ‘is thet fuch a:
ian frail pet hase Faith given. hint;-chicmillions- of things
pofhibic thalbuet be, that you thal] dof be a plaat, or vbeatt,
morany other man, aor called by any other name, &c. And
how all Gods Dectecs are indeed but One, and yet not only
unconczivably numerous, but che ordet of them es to priority
and pollersheiny, is to becxattly-défined'and déferid@, though
te the dottiinent of charity: and peace: Af to -fit; ¢ 3
—* t

— — — —

The Life of Faith,

tell you, whether he have a real pofitive Decree, deve evepi-
ente, ar only de eventu rei, ar Only de propria permiffione even.
_ tus, i. e. demon impediendo, i.e. denen agende; whether son
ageve Heed and have apofitive a@ of Volition or Nolition an;
_ vecedent ;. Though they kaow not when they hear the found
of the wind,. cither whence it cometh, or whither it goeth.

yet know they all the methods of the Spirit: They know .

how God as the fisit-moves, predetegmineth the motions .of
all Agents, natural and free, and whether his influence be up:
on the effence, ox faculty, or a& immediately; and what that

influx is. Ina word, how voluminoufly do tbey darken coun- |

fel by werds without kuewledge? As if they bad never read
Gods large expoftulation with Jeb (42. &c.) Deut. 29. 29.
The facves things belong unto the Lord cur God, bus thofe things
hich æe reuenled, into mt, and toouy children for ever, that we
may doaithe words oftbisLaw. Even an. Angel could fay
to Menoab, Fudg. 13. 18. Why askeft thou thus after. my
name, fering it is feoret 2? No men beth feen God at any time,

faving ) the only begotten Som, whe is in the bofome of the

atber be bath declared bim,; Joh. 1.18. And what he hath de-
clared we may knew: But how much more do thefe men
pretend to, know, than ever Chrift declared? But who bath
hyown the mind of the Lord, or who bath been bis Counfeler ?

Rom. 15.34. ee ee “ r,t
Etiap vera de Deo loqui perioulofum : Even things that are
true (hould be of. God,.not only with reverence, but

with great saxtion: - And.a wife may will rather admire and

173

adore, than boldly fpeak what he is not cestain is texe and

congrueus. : Lo: | ' . .
— 6. Let all your knowledge of God be praclical, yea
move pradical than ‘any otber knowledge, ana. let . not your
thoughts ence ufeGods Nemeinvais..§ © si

_ Hfitbe a fn to uſe idle or unprofitable words,:and efpecial-
ly to take Gods Name in vain §, it cannot be faulilels to ‘have
idle unprofitable thoughts of God : for the shoughts are the
operations of the mind it (elf. There is no thought ox ktow-

ledge whith exer cometh into our minds, which s. Hath ſo

great work to do;, and -2. Is fafit and powerfull to da it; as
the knowledge and thoughts which we have of God.” The
: —323

very

— eet eee near nanan

174

The Life of Faith.

—— — ———— — —— — ——— ——
very renovation of the foul to his Image, snd trensforming

it into the Divine Nature, muft be wrought hereby: The
thoughts of his Wéfdew, muft filence all our contradi@ing fol-
ly,and bring our fouls to an ebfolute {ubmiffien and fabyeQiion
to his Laws: The knowledge of his Gooduef, arolt caule all
srut feving Geodnefs in us, by pofleffing us with the highett love
to-God. ‘The kaowledge of his Power, muftcaufe both our
confidence, and our fears: And the imprefs of Gods Ateributes
muft-be-his Image on our fouls. It is a common: (and true )
obfervation of ‘Divines, that in Scripture, words of God
which cxpref his Knewledge,do imply his will and atQions :
CAs his ksewing the wey of the -vighteom, Pfal.2. 6. is his ap-
proving and loving: it, &c.) And it isastrue, that words
of onr edge of God, fhould all imply aftGion towards
him. Itis a grievous aggravation of ungodtinels, to be a
learned ungraly man: Fo profeff to ksew Ged, and deny bime
in works, being abeminsble and difobedisnt, and veprebate te
every good work (though as orthodox and ready in good words
as others.) Titus 1. 16. *
A thought of God fhould be eble to do exy thing upon thie

foul. Ie thould partake of the Omnspotency and perſection of

the blefitd Obje&. No creature thould be able to Gand before
him, when our minds entertain any ferious of him,
and converfe withhim. A thought of God amihdate.
all the grandure and honours of the world to us; and’ alfthe
pleafures and treafures of the fief; and alt the power of

femptations : what fervency in prayer? whet carnefinelS of

defire ? what confidenceof faith? what hatred offin ? what
ardent leve? what tranfporting joy ? what confjant patience
fhould one ferious thought of God, poſſeſs the believing

holy foul with? —- - ae
If the, thing kewwn become as mach ‘one with the umder-
flanding, as P/otinw: and other Platonifts thought’, or if msy
‘were fo fds partaker of a kind of deification, as Gidieuf ina
other Oratorians, and Benedifiws de BenediGliv, Berbenfin, and
other Fanatick Fryers think, furely the knowledge of God
fhould raife us more above our fenfitive defies and psfflons,
‘and make.usa more excellent fort of perfoes, and: it thould
make us more like'thole bicfled {pirits, ‘who know hima more
thas

—
than we on earth; and it ould be the beginning ofour eternal
life, 17. 3. sO
Jun Ly By Fanh deliver up your felveste GOD, as your
Crextor, and youy Ovoner, and live to him as thofe tbat perceive
they are abfolutely bis own. J

Fhe word [GOD] doth figniſie both Gods ſance, and his
three great Relations unto man, avd we take han not for ear
‘Ged, if we take him not ss in théfe Divise Relations, There-
fore .God would have Feith to be exprefied at oar eatranct:
ito his Church, by Baptifm ; becaufe a believing foul, doth.
deliver up i felf to Ged: Fhe firft and greateft work of Fsité,
is to enter us fincerely into the holy Covenant : In which this
is the firft: part, that we take Ged fer oxr Ormer, and r:figwup:
our (elves tohim, without either expre(s or implicit veferve,
esthofe that are ebfejely bis obs, And though theſe words.
ere by any hypocrite quickly {poken, yet when the -thinp. is-
really done, the very heart‘offin is broken : For as the Apafle.
faith, He that is dead ts freed from fm, Rom. 6.7. Beaaile a
ttead man hath no faculties to do evil : So we may fay, He thet:
is refigned <0 God as his #0fotute Osmner, is freed: from fin; be~
caufe he that isnot $# own, hath nothing which ishw-own 5. -
avid therefore hath nothing toalienate from his Owner.. R*
' ave mt oar Own, soe ate bought with price (which is the
fecord title of Gods propriéty in us) and therefore oul giv-
vifie God in body and fpivit as béing bir, Cot. 6: 20: I
aAnd from this Relstion faith witlfetch sbundent confole--
tion, fecing they that by confert, and aot only by evifivatat,are
abfolately his, thall undoubtedly be lowed, and cared‘for vs.
bis Own, and ufed and provided for ts i own :. He will not
nepie® bie pven, and thokt of his family, who will teke us:
to be worfe than Inkdels, if we do fo, 1 Tim. y. 8.

Direct: 8. By Panbdetiver up yoar felves to God, 4s yn Bae.
ont sight Ruler, with an abfelare Bsfitation. to ‘learn, anh lve,
and ey: bis. Laws. ° ° .

Phough Ehave oftes-and more largely fisoleen of thefe dus ~
ties in other Freati&es, FE. muft not here corally: omit. chem, .
whore I fpeak of that Feith fe:Gbd; Whidh efftotiallp. confit.
ethinthem.’ § ĩi netrow, and foolith, and perticious eer.

it-OF Baith,. which -clinketh it hath so objedtine —

176

The Life of Faith.

and perdon sand chat it hath nothing to. do with God as our
Severaign Governour: And it is too large a defcription of faith,
which maketh Gus! and formal obedience to be a part of it ;
As Marriagg is not conjugel fidelity and duty, but it is a Cove-
nent which obligeth to it; and as the Osth of Allegiance ts not
a formal obedience to the Laws, but it is a covenanting to obey
them; and as the hiring or covenant. of a fervant, is not do-
ing fervice, but it is an cntring info an ebligation and ftete of
fervice : So Faith and our firft Chriftienisy, is not friGly for-
mai obedience to him that we believe in, asfuch: But it is
an entring of our felves by covenant into an obligation and
fiate of future obedience. Faith hath-Gods precepts for iss
objets as truly. as his promifes: Bot his ows Reletion as our
King or Ruler is its primary object, before his precepts, Hof.
13.10. Pfal.2.6.& 5.2. & 10.16. & 24.7,8, 30. & 47,

6, 7. & 89. 18. & 149. 2. Rev. 15. 3. 1 Timon. 1, 27,

Luke 19. 27- oe

Dire@. 9» By Faith acknowledge. GOD a8: your tctal Be-
nefatier, from bim you bave, and muft beve all shat’s worth the
baving : And accordingly livein « dependance on bim.

Fanh cakethevery geod thing as a fiream from this inex-
baufted fpring, and asa token of love, from this unmeafurable
Love. Ic knoweth a difference in the means and way of con-
veyance; but no difference as to the feuntain; for all that we
reccive is equally from the fame original; though not fent to
us by the fame hand. Faith ſhould not take or lookat any
good abftractedly, as feparatcd from God; but ever fed the.
fiscams as continued up to the fountain 5 and the fruit as pro-
ceeding from .the tree and roots: Remember ftill that be
doth illuminate you by the Sun; and he doth nourifh you by
your food (for you live not by bread only, ‘but by his Word
and b ) and it is be that doth teach you by his ——
and prote@ you by his Magiftrates, and comfort you by your
friends : You have that from one, which another cannot give
yous but you have nothing from any creature whatfoeves 5
which is not totally from God : Fos though he honour crea-

tures tobe his Meſſengers or Infiruments, the benefit is equal-

ly from bim, when he ufeth an Inſtrument, and when he ufeth
none. From him we haye our Being, and ous Comforts, *
—*

The Life of Faith.

all che means and hopes of ous well-being; and therefore our
dependance muft be abfolutely on bins; The bleffings of thie
life, and of that tocome ; all things which appercain to life
and godlinels, arethe gifts of his incompreheni{ible
For it is natural to him, who is infinitely good, to, do good,
when he doth work ad extra; though wbex to communi-
cate, and in what various degrees is tree to him, 1 Tim. 4. 8.
Mot. 6.33. 2 Pes. 1, 3. Pſal. 145. 14. 15. & 146.7. & 18.50.
1 Tim. 6.17. James 1.5. & 4.6. Fer. §. 24, 25.

Direct. so. By Feith fer your eye and beart moft fixedly
and devotedly on GOD, as your ultimate end (which is your
felicity, and much more.)

Be taketh not God for Ged indeed, who taketh him noe
as his ultimate end: Nay, he debafeth God, who placing his
felicityin any thing elfe, doth cleave to God but as, che means
to ſuch a ſclicitj. But to make God our Jelicity is lewful and
neceffary; but not to dream that this is the higheft reſpect
that we maft have to God, to be our felicity. To love him,
and to.be beloved by him; to pleafe bim, and to be pleafed in
him, is our ultimateend ; which though it be complex, and
contain our ewnfelicity, yet doth it, as infinitely fuperemi-
nent, contain the complacency of God, and God as the ob-
ject of our Love, confidered in his own infinite perfe@ions :
For he is the Alpha and Omega, the firft and the laft; and of
bin, and through bins, andtebims eve aff things, Rom. 11. 36.
Itis the higheft and nobleft work of faith, to make our own
. Original to be our End, and to fet our love entirely upon

God ; and ta fee that we ous felves aze but worms and vanity ;
capable of no higher honour, than to be means to pleafe and
gloritie God ; and muft not take down God fo, as ta love
him ooly for our felves. And he only who thus denyeth him-
felf for God, doth rightly ‘improve (elf-love, and feek the
only exaltation and felicity, by carrying up himfclf to God,
and adhesing to the eternal good, ! Cor. 10. 31. Luke 14. 33-
Mat.16.25. Merk 8, 35.

Dire®. 11. ——— Relations of God, but divide
them not, much lefs fet them in ony eppofttion to each other , and
remember that the effects of them all ave marveloufly end barme-
nioufly mint, but undsvided. |

; Aa | The

benignity..

Tbe Life of Faith,

The effe@s of Gods Power, are alwaies the effe@s alfo of
his Wifdow and his Godneſe: Aad the effets of his Wifdom,
aré alwaies the effects of his Geodwrff and his Power > And the
effects of his Geodnefs, are alwaies the effects of his Power
and hisWifdom. The effrcts of his Dominion on his rational ſub-
jects, are alwaies che effects alfo of his Government and Love:
And the effects of his Government, are alwaies the effects zl-
fo ofhis Dominion and: Love: And the'effzcts of his Love
as Benefactor , ate alwates the effects of his Dobrinioy and
Government. Though fome one Principle, md fome one R-
lation, may More eminently appear. in one work as others do
intheother works. Difpofal is the effect of Propriety; but it
is alwaics a Reguley and Lsving difpofal of the fubjects of
his Government. Legiflation and Judgement are the cffecrs
of his Kingdom : But Dominion and Love have a hand in both,
till Rebellion turn men from fabjection: Glorification is the
higheft effect of Love: But it is givenalfo by our Owner, as
by one that may doashelift wich his own, and by our Gover-
nour by the way of a Reward, Mat. 20.15. 2 Tim. 4. 7,8,
Mat. 25. throughout.

Direct. 12. Efpecisliy'let Faith unvail to you ibe face of the
Gooduefs of God, and fee that your thoughts of it be neither falfe
nov low; but equal to your thvughts of bis Power end Under-
flonding. - ;

1. Asour lofs by fin; is more in the point of Goodnefr, than
of Power or Knowledge ( The Devits having much of the two
12%, who have but little or nothing of the firft) fo it is the
Goednefs of Ged which muft be: more ftudied by a Believer,
than his Power or his Wifdem, becaule the imprefs of it: is
more neceffaty to us in our lapfed ftate.

2. They have falfe thoughts of Gods Geoduefs, who make
it to confilt only or chiefly, in communicative inclination ad
extra, which we call Benignity > For he was as Geod from Erer-
nity, before he made-any creature, «she is fince: -And his
Goodnefs confidered as ¢ffential in himfelf, and as his own ptr-
fection, is infinitely higher chen the confideration of it, as ter-
minated on any Creature. Manis denominated good from
-his adeptation to the will of God, and not God chiefly from
his adaptation (0 the commodity or will ofman: A ty

, o

— — —

“do therefore debaſe God, and deifie his creature, bo make

the creature the altimate end of GOD and it felf; and not God
the ultimate end of thecreature. And they might as well
make the creature the Beginning alfo of it {elfand-God ; (And
yet this fortifh notion taketh much with many half-witted
Novelifts in this Age, who account themfelves the men of
_ Ingenuity.) . .

And they have allo falfe thoughts of the Goodnefs of God,
who think that there is nothing of communicative Benignity in
it at all. For all the good which Ged doth, he doth i¢ from
the Gosdnefs of his Nature : Tho art good, and doeſt good, Pla.

119.68. And his doing good is ufually expreffed by the phraſ

Of being gaod to shem: The Lord is good to all, Pal. 145. 9.
Plal.25 86.5. ne
Obje&. But if communicasivg Beniguity be. natural to God as
bis Effential Gavduefs is, then be muff. — good per modum na-
turz, & ad ultimum potentiæ, and tben the world was from

Eternity, and as good as God could make it.
. Anfo, 1. Thofe Chriftian Divines who do hold that the
Univerfe was from Eternity, and thet it is as good as ‘God can
make it; do not yet hold that it was its oy originel, but an
eternal ¢emznation from God, and therefore that God who is
the beginning of it, is the altimate end, and eternally ard vo-
luntanily, though naturally and neceffarily produced it for
bimſelf, even for the pleafure of his will:, And therefore that
Gods Efential Goodmefs as it is in it felf, is much higher than
the fame as terminated in, o¢ productive of the Univerfe.
Acd chat no mixt bodies which do oriri & interire, are gene-
rated and corrupted, were from eternity 3 and confcquently,
thae chis prefene ſyfiſeme called the world, which is within our
fight, was not from eternity: . But shat as {pring and fall
doth revive the plants, and end their tranfitory life ib it hath
been with thee particular fyftemes ; the fimpler and “nobles
parts of the Univerf continuing e fame. And they held that
the world is next to infinitely good, and as good asit is poffible
to he without being God, and that for God to produce ano-
ther.God, os aninfinite good, js a contradiction: And that
all the bafer, and pained, and miſerable parts of the world,
arc bet repeively tothe perfection of the mbole, Chough not bef
Aa2z in

— — —

180

The Life of Faith.

in and to themſelves; (As every nuck and pin ina watch
is neccflary 23 well as the chief parts.) And chat all things fee
together, ic is beft that all things beas they ave, and will be ;
Bur of ‘this the infinite Wifdum, who feeth not only fome
lictle parts, but the whole Univerſe at one perfe@ view, is the

ſitell Judge.

2. Bue the generality of Divines do hold the contrary, and
fay, that it is natural to God to be the Alfuficient pregnant
good ; not only able to communicate goodnefs, but inclined
to it, as far as his perfe&ion doth require ; but not inclined to
communicate in a way of natural conftant neceffity, as the Sun
fhineth, but in a way of liberty, ben, and in what degrees he
pleafesh which pleefure is guided by his infinite Underft ending,
which no mortal man can compschend , and therefore muft
not ask any further reafon of che firft reafon and wif, but
fiop here, and be ſatisfied to find that ic is indeed Gods Will
and Reefon, which caufeth all chings swbes and mbet they
are,.and not otherwif. And that God heth not made the
Univerfe as good init {clf, as by his abfolute Power he could
have madeit: But that it is bef co be as it is and will be, be-
caufe it is moft fuitable to his perfe@ Will and Wifdom. And .
this anfwer {eemeth moft agreeable to Gods Word.

And as you muft fee that your thoughts of Gods Goodnefs
be not falfe ; foalfo that they be not diminutive andlow, As
no knowledge is more ufeful and neceflary to us; fo nothing
is more wonderfully revealed by God, than is his anvieble
Gooduefs: For this end he fent his Son into fichh, to dedare
his Love to the forelorn world, and to call them to beholdit, ©
and admice it, Jobs 1.8.9, 10. & 3, 16.1 Jobn 3. 1. Rev.a1.3.
And as Chrift is the chief glafs of the fathers Love, on this
fide Heaven, fo it is the chief part of the office of F sith, to fee
Gods Love and Goodnefs in the face of Chrift: Let him rot
reveal his Love in vain, at fo deara sate, and in a way of fuch
wonderful condefcenfion: Mink of his Goodsefs, as equal to
his greatuefs: And as you fee his greatueſi in the frame of the
world ; fo his goodse/s' in the wonderful wosk of mans Re-
demption and Salvation: Let Faith bebolding God in Gbrift,
and daily thus gazing on his goodnefs, or rather rafting it, and
fecfting on ix, be the vesy {umm of all your Religion end

your

PSS, — —

| The Life of Faith. 187

your lives. This is indeed to live by Faith, when it worketh —
by that Love, which is our holinefs and life. . .
Dire@. 13. Let not Faith overlookthe Books of the Creation,
and the wonderful demonfirations of Geds Attributes there-
in. . !
Even {uch revelations of Gods goodnefs and fidelity as are
made in Nature, or the works of Creation, are fometimes in.
Scsiptures made the objeGis of faith. At lealt we who by the
belief of the Scriptures, do know how the worlds were made,
Heb. 11. 2,3. Muft believingly ftudy this glorious work of
our great Creator, All thofe admigations end praifes of God
as appearing io his works, which Devid ufeth, were not
without the ufe offaith. Thusfaith can ufe the world asa
fanGificd thing, and as a glafs to fee the glory of God in,
while fenfual ſinners ufe it again God to their own pesdi-
tion, and make i¢ an enemy to God and them ; focontrary is
che life of Faith and of Senfe. He heth not the beast of a
stan within him, who is not ftricken with admiration of the
Power, and Wifdens and Geodnefs of the incomprchenfible
Creator, when he ferioufly looketh to the Sun and Stars, to
Sea and Land, to the courfe of all things, and to the won-
dercful variety and natures of the particular creatures. And he
Hath not the heart of a Believer in him, who doth not think
. [O what a God is it whom I am bound to ſerve, and who
hath taken me into his Covenant as his child! ‘How .
are they who have fuch a God, engaged to bethvir Ged and
Fappine{s ? And how mifcrable are they who make fuch a
their revenging Judge and enemy? Shall I ever again -
wilfully or carelefly fin againft a God of fo great Majefty ? If
the Sun were an intelleGtual Deity, and“fti looked on ma,
fhould I prefamptuoufly offend him ? Shall I ever diftrutt
che power of him that made {uch a wosid?Shall I feara worm,
a mostal man, above this great and terrible Creator? Chall 1
ever again schft os difobey the word and wifdom of him, who
made and ruleth fuch a world? Doth he govern the whole
world, and thould not Ibe governed by him? Hath he Goed-
mefé enough to cornmanicate as he hath done co San and Scars:
to Heaven and Earth, to Angels and Men, andevesy wight ?.

and hath be not Goednefs enough to draw, and engage, and
Aa 3 continually

1821 The Life of Faith.

continually delight, this dull and narrow heart of mine ?
Doth the return of his San, turn the darkfome night into the -
lightfome day, and bring forth the creatures to their food and
labour ; doth its approach revive the torpid earth, and turn
the congealed winter into the pleafant fpring, and cover the
earth with her fragrant many, coloured Robes, and renew the
life and joy of the cerreftrial inhabitants, and fhall E find no--
thing in the<God who made and fill continuecth the world, to
be the life, and ftrength, and pleafure of my foul? P/al. 66. 1.
&c. - Make ajoyful ncife unto God, all ye Lends: fing fortb the
bouour of bis Name , make his praife glorious: fay unto God, How:
tervible art thou in thy works ?~——- Come. and fee the works ef
God: He ts terrible in bis doing towards the children of men.
NHe vuleth by bit power for ever: bis eyes bebold the Na-
tions : let wot the rebellious exalt themfelves. O ble{s our Ged yo
people, and make the voice of bis praifetebe beard| who boldetb
our foul in life, and fuffercth mot cur fect to be moved, Plal. 86.
$9, 10. Among the gods theve is gone like unte thee,
O Lord, weither ave there’ any works like unto eby works.
All Nasions whem tbou baft made all come and worfhip before
shee, O Lord, and jhall glorifie thy Name: For thou art great,
and doft wonderous things : thou ert God alone, Pfal. 92. 5, 6-
O Lord bow great are thy works! thy thoughts ave very deep,
a bruitifo man knowerd nod, neither doth a fool undesftand this.
Faith doth not feparate it {elf from natural knowledge, nor

negic& Gods Works, while it ſtudyeth his Word; but faith
Pfal. 143. 5. Imeditate on al 0 Works : I mufe on the wark
of thy bands. Plal.104.24. O Lord, bow manifold are thy

. works ! is wifdom baft thou made then all: the earth is full of
thy viches ; fois the great and wide Sea, Cc.

- Nay, itis greatly to be noted, that as Redemption is to re-
pair the Creation, and the Redeemer came to recover the foul
Of man to his Creator, and Chrift is the may.to the Father ; fo
on the Lords day our commemoration of Redemption includeth
and is fubfervient to our commemoration of the Creation, and
the work of the ancient Sabbath is not thut out, but taken ny
with the proper work of the Lords dey; and as Faith in Chrift.
is a mediate grace to caufe in us the Love of God; fo the Word
of the Redeemer doth not call off our thoughts from a

——— orks

— — — — —
a

«The Life of Faith. = 8 8 =~ ~~ 1837

Works of the great Greator, but call them back to that employ.

ment, and fit us for it by reconciling us to God.
-Fherefore it is as ſuitable to the Gofpel Church at leaft, as
it was to the Jewith, to make Gods works the matter of our
Sabbath praifes, and tofay, as Pfel. 145. 4, 59, 10. One gene-
vation foal praife thy works to anstber, and fall declare thy
mighty ais: I will peak of the glorions bonour of thy Majefty,
and of thy wonderous works: And men foall ſpeak of the might
oftby terrible als, and I will declare thy greatnefs
Alsthy works foal praife thee O Lord, and thy Saints foal blefs
thee, Plal.26. 6,7. | will wale my bends in innocency, and
fo will Icompafs thine Alsar O Lovd, that I may publifh with
the voice of thanksgiving, and tell of all thy wonderous works,
Pal. 9.12. I will praife thee O Lord wish my whole beart, I
spill foew forth allthy marvelous works. :

Dire, 14. Let Faith alfo obferve God in bis dasly Provi-

dences, and equally bonour bim for the ordinary and the extra-
ordinary paffages thereof. :

The upholding of the world is a continual cexfing of it ;.

and differeth from creation, as the continued thining of a
Candle doth from the firh lighting of it. If therefore the

Creation do wonderfully declare the Power, and Wifdom,: and.

Goodnefs of God; fo allo doth the coufervetion. And note that
Gods ordinary works are as great demonttrations of him in all
his perfections, as his extraordinary: Is it not as great a de-

claration of the Power of God, that he caufe the Sun to thine,

and to keep its wonderous courfe from age to age, as if he
did fuch a thing but for a day or hour? and as if he caufed it
to fiand Rilladay ? And is it not as great a demonttration of
his kwomledge allo, and of his geodnefs? Surely we thould take
it for as great an a@ of Love, tohave plenty, and health, and
joy continued to us as long as we delised it, as for an hour.
Let not then that duration and ordinarinefs of Gods manife-

tations to us, which is theirs aggravation, be lookt upon as if.

it were their extenuation: But Jet us admire God in the
Sun and Stars, in Sea and Land, as if chis were the firlt time
that ever we had feen them. :

And yet let the extracrdinarniefs of his works have its effeets

alſo: Their uſe is to Gir up the drowlic mind of map, to fe: :
God.

-——ap

18%

The Life of Faith, -

God in that which is unufual, who is grown cuttomary and
lifelefs in obferving him in things uſual. Pharach and his Ma-
gictans will acknowledge God, in thofe unafual works, which
they are no way able to imitate themfelves, and fay, This ie
she finger of God, Exod. 8.19. And therefore miracles are
never to be made light of, but the finger of God to be acknow-
ledged in them, whoever be the inftrumiene or occafion,
Luke 11. 20.

These are frequently alfo fome notable, though roe mi-
raculous Providences, in the changes of the world, and in che
difpofal of all events, and particularly of our felves, in which
a Believer ſhould ttill fee God; yea {ce him as the total caufe,
and take the inftruments to be next to nothing ; and not
gaze all at wen as unb-lieversdo: but fay, This is the Lords
doing, and tt is marvelous in onr eyes, Pſal. 118. 23. Sing wnte
the Lord a new fong, for be bath done marvelous things, Pfal.”
98.1. Marvelous are thy works, and that my foul knowish right
well, Pfal. 139. 14. |

Dire®. 15. But it the chief Rudy of Faith for the know-
ledge of God, beof the face of Fefus Chrift, and the mo wen-
derful myftery of bie Incarnation, and our Redemption,

For God is no where elfe fo fully manifefied to man, in that
Goodnefs, Love, aud Mercy, which it moft concerneth us
to know ; and the knowledge of which will be mot healin
and fanGifying to the foul: But of this I muft fpeak more in
the chapter next following. :

Dire. 16. Let Faith make ufe of every mercy, not only to
ackuorwledge Ged therein, but to bave a pleafant tafte and relliff

bie Loyr. |

For thus iv is that they arc all fandified to Belicvers, and
thisis the ho'y afe of mercies: Remember that as in order

_ 0 Underftanding, your eyes and ears arebut the paffages or

inlets to your minds; and if fights and founds went no further
than the fenfes, you would be no better, if noe worfe than
beats: So alfo inorder to Affection, the tafte and fenfe of

_favettnefs, or any other pleafure, is to pags by the fenfe unto

the beart, and what thould it do there, bute «ffe@ the bears
withthe Love and Goodnefs of the giver. & beaft taiteth as
mueh of the fenfitive (weetnefs of his food and ca as you do ;

—_ - == ©

— Life of Faith, = 7

But itis the Believer who heartily faith, How geod is the Au-
thor and end of ail this acercy ? mbence is it that this cometh ?
aud whaber dab it tend? I love the Lord betaufe be bath
beard the veice of uy fupplisation, Pia}. 116.1. O that men
would praife the. Lord fer his gosdnefs, Pial. 145.15, 16. The
yes fs all thingsmais on thee: thou giveft them their meat in
due fe

cafon, Thou opens thy band, and fatisficht the defires of

every living thing, He leaveth not himfelf without, wit-
nefa in thas be.dotb goed, and giveth us Rain from Heaven, and
ſruitful fenfons, filing eur bearts with food and gladnef, AGs
54-17. The near conjunGion of foul and body, and the

near eclation of Ged and his mercies, do tellus plainly, that .

every pleafure which teucheth the fenfe, fhould touch the
heart,.and reach unto the foul it (elf, and that as the cresture
is fitted to the fenfe, and God is fuitable to the foul, fo che
creature thould be but Gods fervant to. knock and caufe us to

open the door to himfelf, and the way of his communication _ |

and acceffion tothe heart. Therefore fo great a judgement
is threatned agawwft the Ifraclites in their profpesity, if they
did:net ferve God with jofulneſe and gledne[s of beart, for the
absindante-of. al skings, Peut. 28.47. And therefore the daics
in: which — to rejoyce in God, with che greateft love
and thankfulnefs, were-appointed to be daics of feafting, that
the pleafare of the bodily ſenſes might promote the (piritual

plealure and gratitude.of the mind, 2 Chron, 19. 21. & 29. 30. -

Neb. 8. 17. & 14.27. Eſtb. 9. 17, 18, 19. Numb.10.10.
Dire@..17. Let Faith feel Geds dipleafure in every cha:

Rifenens and judgement.. ° _ 3
For we muft be equally careful that. we d fife them now

and chat we faint not under them, Hed. 12. 5. They that pre .

tend chat it is che. work of faith to fee nothing in any affliGion
‘bat the love and bensfit, do but ſet one a& of faith againft
another: -For the me word which telleth us, that it thall
turn toa true believers good, doth tell us that it is of it felf
amataral evil, and that as the good is from Gods Love, fo the
evilis from our fins,.and his difpleafure ; and that he would
giveusthe goed-without the evil, if man were without fin.
He therefore chat believeth not that it isa caftigatozy punith-

ment for fin, is an unbelicver, as well ashe thac believeth not
t

—

weet —

“The Life of Faith.

ghe promi& of che bencfit, Rew. 5. 12,14, 16, 17, 18. 2 Cor.
11. 30, 32. Fer. 5.25. Micah s. 5. Ames 5.2.
"Fea this opinion dirc@ly frubrateth the: fisthend and ufe of
all cheBileqnents- which js to further megs Repentance far the
evil of fin, by the fenfe of the evil of punifhment, and che ne-
tice of Gods difpieafure manifefted thereby: And next to
spake ns wasnings to others, that they incar mot the fame
gorteftion and difpleafure gs we have dane. For he that faieh,
sherels no penalty or evil in the fiffcring, nor no difpleatare
of God exprefi thereby, doth contradi@ all this. Buc as it is
a great benefit which we are to reap by our eorre@ions, even
the furtherance of our Repentance and amendment; {0 it is
agrest work of faith, to perceive the bitterneſt of Gn, and
the difpleafure of God in thefe corretions: of which more
avon,

Dirc@. 18. Faith tuft bear the voice of Godin a bis Word,
and in all the counfcl which by any one be feall fend us.

When fenfe taketh norice of nothing but a beek, of of none
but 9 wan, faith mult perceive the wind and wefage of God,
Not.only in Preachers, 2 Cor.5, 19, 20. ¢-Thef.2. 19.Tétes @.¢.
Heb, 13,7. but alfo in che mouth of wicked enemies, when
it is indced the will of God which they reveal. And & David
heard the curſe of Shimei,-fpeaking to him the tebukes of
God, for his fin in the matter of Uriah, 2 Sam.16. 10, 12.
And Pes{ rejoyeed thet Chrift was preasbed by men of amy
aud frife, who did itte add affiction to bis bonds, Phil. 1.28.
Mofes perceived the will of God in the counfel wr ethre, even
in as greet a matter as the governing end j ¥ing of che
people, Exed. 18.19. The count of the ancients which Re-~
bobaam forfook, was the counfel of Ged which be rejeded,
1 King. 12.8. David bleffed God for the counfel ofa woman,
Abigsi]. Whoever be the Mcffenger, « Believer thould be as-
quainted with the voice of God, and k:ow the truc Ggaifie
sations of his will. The trac foeep of Chrift do kaew bis veite,
and follore bim, becaufe they are acquainted with bis Word 5
and though the Preasber be himfelf of a finful life, hecan dic
Rtinguith betwixt God and the Preacher; and will not fay,
it is not the Word of God, becaufe it cometh from a wicked
mouth, Forhe hath read, Pfal. $0. 16. where God Gite fo

: - . t

The Life of Faith.

the wicked, What bajt- then to de to tuke my Covenant in thy
sent, fecing then bateft inftruCtion, and beft caft my -werds

_ bebind thee: But he never read (‘to the godly, fash God,
- Why didft thou hear a wicked Preecher ?)]) He hath read, She

Scribes and Phavifees fit in Mofes chair, bear them, bur dp wet
as they de. But he never read ( Heav none that live not accord-
sng to their doctrine.] An anbeliever will not know Chrifs
Word, ifs Juda be the Preacher of it: but @-Believer can
read the comrmiffion of Juda, : or at. leaft can underftend whofe

comnfel he delivereth : and though he would be lochtachafe —

a Judes, dt to prefer him before aholy many yet ifwwerkersof
suiguity do preach in Chrifts Name, he leaveth it to Chri to
fay at Judgement, 1 haow you not, Mat. 7. a1, 92. Ads a.
17, 4 4. . : J
Diredct. 19. Faith muſt not lok at Ged new and then, end
leave the feul in oy dinary forgetfulne{s of bim : but remember that
he is alsvsies prefent, and uu make us vatber forget them tha
7 walking to us, ov convetfing ovish us, shan to forget the

Nothing is more the work of Faith, than to fre bis who ts
invifible, Heb. 13.27. And to live as one that fill remember-
eth, that God Aindeth bys ‘Te thad es one that know
chat our thonghts are alwaies in his Sighr, and to Seek and do
as one that forgetceth not, ther he is the confient aad mod re-
verend witneft of alj. To hear, and pray, and live,and labour

as if we faw the God who employeth us, “and will reward -

os, Matth.6. 4) 6. Ife. 59.18. Reo. 80,12. Bhath. 16. 27.
Rom. 2.6. — J

Drect. 20. Faith lay the-beere wan, te. reft is the
tuft lay of a aga

Wil of Ged, wnil te make 2 one obief 3 »
qritrly to truft bim whatever comab tepals: And to moke ne-

thing of xf Dat soonld rife up ageinft bien, or entine us from bin,

or would betemusinbisAeed. | La
_ Faith Rerh thac it is che pleafing of che will of which
isalt our work, and all outrewaed : And thet: we fhquid be
fully pleated in the pleating of hiny: Andthat there is 00
other vet for the fou! to be thought on, but che wil ef Gad:
And i¢ mult coprest the foul ĩa hen ‘ebond,. 2 Thaf..n 11. Cu.
3.20. x Cir'7-33.-e Thif.s: t's Foi2.4- Heh iL ——
—

135

The Life of Faith, W

817.5. Heb. 13. 16. Pfal. 16. 5. & 73. 26. & 119, §7-
& 143. §- . ; .

, Ae Godiis often called Fealous, efpecially over the heart of
man; 60; feith grat make is jealous of our felves, and very-
watchfu] 5 evesy creature, ‘which would become any.
part of the felicity or ultimate obje@ of ous fouls. God 1s fo
great toabelieving foul, that eafe, and honoss, and wealth,
and pleaGure, and ai] men, high and low muft be as dead and.
nuvbing to'us, when they (peak -egainft him, or would be
loved, or feared, ox trusted, or obeyed before him, or above
him : It is as natural tog true lifeof Faith on God, te make me-
shing of che incsoaching creature, as for our beholding the Sun,
to make nothing ofa Candle, And thos is faith our victorx
over the world, 1 Fob 5.4. Jer. 17.5. Ife. 2. 22. 1 Cor.15.28.
Epbef: 4e 6. Cal.:9. 11} W F

—

CHAP. IL
hi: Darcdlions bom te'kvé by Faith on Fefus Chrift.

O muth.is faid alfeady cowards this in opening, the
D grounds of Faith, æ gwill eacpfe me.from being prolix
‘in the seft: And the fellowing paets of the Life of Fash, are
Vit ſuppoſed as ſubordinate to chefs two which go be-

€, oe bt Dos
DisoG, 1. Keep fib the true Reefensof Chrifts Incarnstion
ond Mediation upon your mind (as they are before exprefied)
ele Chrift will not be known by you as Chrift, Therefore the
Scriptures gre mach in declazing the reafons of Chrifts cothing
into the world, as to be a facrifice fox fin, to declare Gods
Jove and megey to Gnners {to feck aud co fave that which was
loft; to deftroy the works of the Devil, &c, 1 Jom. 1.15
a Jobn 3.8. Heb. 2.39. Lube, 19> Rom. 5-10.12 Jobn 3.1.
Gal. 4. 4, 6, dc. Let.thisname os defcription of Chrifk_be
engraven as in capital ‘Letéess. upon your minds, THE
ETERNAE WISDOM. OF GOD INGAKNATE 70 RE-
VEAL. AND COMMUNICATE HIS Le ian .LOKE,
-SPIRIZ TO. SINEUL, MISERAE MAN. phe
.s- ag, ° ‘ vid wm

ee EES OE ⏑

The Life of Faith, = BG

— —— — — ee —
Direci. 2. See therefore that you joyn no conceit of Criſ

svbich difhonovreth God, and is contrary to this charaffer, and te
Geds defign, = | TR
Many by miftaking the doGrine of Chrifis Intercéffion, do
think of God the Fathes, as one that is all wrath and juftice,'
and unwilling ofhimfelfto be reconciled unto man: and of
the fecond perſon in the Trinity, as more gracious and mer-
eiful, whofe mediation abateth the wrath of the Father, and
with much ado maketh him willing to have mercy on us.
Whereas it is the Love of God, which is the original of our:
Redemption, and it was Gods loving the world, which pro-
woked him to give his Son tobe their Redeemer, Fobu 3. 16.

Rom.8.32. And God wat in Chrift reconciling the world unto

bimfelf, mot imputing to them their srefpaffes, 2 Cor. 5. 19.
And therefore we fill read of Chirilis reconciling man to God,
and.not the phrafe of his reconciling God te man: Not but
that both are truly wrought by Chrifts mediation; (For the
Scripture frequently fpeaketh of Gods beting the workers of
iniquity,and of his vindidive Fuftice,and of that propitiating and
attonement, which fignificth the fame thing :) Bur the reafon

ts, becanfe the enmity.began on mans part, and not on Gods, .

by mans forfaking God, and turning his love from him to the
‘ creature, and not by Gods forfaking man; and the change of
mans fate and heart towards God, by true reconciliation,
will make him again capable of peace with God ; and‘as foon
as man is made an obje& fic for the complacency of God, it
cannot be but that God will again take complacency in him ;
ſo that the real change muft be only om man, aed thetr that
velative or denominative change which muft bé on. God, will
thence immediately refute. . | I a
_ *Somealfo these be who gather from Chrifts death, that God
defired the fufferings of Chriftas pleafing tohim is ‘it felf; as
if he. made a bargain wich Chrift to fell fo much mercy to man;
fot. fe much blood and pains of Chrift; and as if he fo delight-

ed in the blood of the innocent, that he would the wiltinglyer

do god to us, i€he might firfiferfake and crucifie Chrin. But
this is to contradi@ Chrifis bufinefs in the world, as if He
who came from Heaven to declare Gods Love, had cometo de-
slacehupio delight in doing ure : and asifae who came
a) ae Bbo3- 0 te

190

The Life of Faith,

(6 demmonftrate Gods Juttice, had come to (thew, that he had
gather punith the innocent, than the guilty; But the cafe 18

wits otberwife: God doth not delight in mans fufferings as
ich; nonotof the guilty, much lets of the innocent: He -
clined not Chrifts fuffering for i feif: But as it was a con-
venient means, to dernonttrate his sftice, and his Holinefs,
and to vindicate the honour of his Gover mmvent and Lew, and
to be a warning to finners, not to fin prefumptuoufly; and
yet to declare to them the greatueſs of his Love,

And fome are ready co gather from Chtifts propitiation, that
God is now more reconcileable fe fia, and fo they blafpheme
him asifhe were unholy : Asif he mide a {inaller matter of
our mil-doings, fince he is (atisfied for them by s Mediator:
And they areready to gather, that God can now take com-

lacency in man, though he have no inherent holinefs at all,
— — of the righteoulate of Chrift impoted tohim. And
fome take Gods imputation of Chrifts vighteinfne[s to, to be
a reputing us to be the perfons, who ont files fulfifed the Law
in or by Chrifts fo that his very Attributes of Wifdem, and
Love, and Holinefs, and Fuftice, and Mercy, ec. which Chrift
came purpolcly to declare, are by forme denyed, blafphemedt
ez abuled, on pretence of extolling Chiift and out Redem-
ption; as if we mi ht fin chat grace tnay abound, Kom, 6. 1,2.
But if while we Teck to be juftified by Chrit, we our felves alfe
arcfound finners, therefore Chrijt the Minifter of fin? Ged
forbid, Gal. 2. 17. 7

Dire&. 3. Déftinguife beiween the commen and the Hecial
benefits of mans Kedemption by Chrift , and fee bow the latter de

fippofe the former, and fet wok thefe parts wgsinft cath cther,

which Ged in wiſdom bath joynedtogetber.

To pas by all other the great aud potable conmmon benefir,
is the conditional Covenant of graces or the conditional par dos
of fin, and gift of eternal life te all without extepsion, John 3. 16.
Mark 16.15, 16. Rom. 10,9. Mat. 6.14, 15: Mat.23.7;8,9.
And this general conditional promife mutt be fir preached +
and the preaching of this is the univerfal ot common cal aad
offer of grace: And it muft be fit believed, as is - before
faid. . But che actuel belief of it, according to its true ine
tent and meaning, doth prove out actual perfonal titte oan

The Life of Faith, |
the benefits which wese before given but conditionally, Jobs
3.16.1 Jobu §. 10, 13, 12. 2 Cor. 5. 19, 20 21.

igi

. Dire. 4 Accordingly judge boy fay Redemption is comes :

ov Special, by the common gud Aecial beucfits procured.

_ Fos no man can deny but ig is fo far compen, as the benefits
are commen ; that is, ſo far as to procure and give to fisners a
common conditional parden ag aforclaid (as Dy, Twiff very oſ-
Sen taketh notice.) And no man can affirm, that it is common
soall, fo far as abjolutely ot eyentughy to give them aftual par-
gion aud falvation, unleſt chey dream thet allere faved, But
that fome eventusby and infgilibly sre faved, all conitſa: And
we had rather think that Chri and the good plesfuse of Gad,
is the chief differencing caufe, then we our felves.

Dire@. 5. Set not the feveral parts of the Office of Chri
ageinft cach other, wor either depreſt or forget gry one pert,
while you magnific and mediate uly on theother,

Icis moft ogdinary to reduce all the Office of Chsift, to the
Prophetical, Prieftly, and Kingly pert. (For it ig mare pooper
to call them thres pests of one Office, them three Ofices:)
But it is hard to reduce his Iacarnation, or his infantchomilie-
tion, and his whole cousfe of obedience, and fulfilling. chy
Law to any one, or all of chef, totally. Though in fome re-
(pe, as it is his exemple, it is teaching, and ss it is past of his
buwiligtion, it may be called a part of his [acrifice ; yet as it is
meariterisus, ebedience and perfedien, it bdangeth indeed to
our High Prich but mot formally ta his Pridthesd: No nor

ct as be binefelf is the factifice for fin: For itis not an a& of

rieſthood to be himfelf « facrifice, But yet § think the com
mon deftributioa intimateth to us that ſenſe which container
eth the truth which we enquire after: Fes the word Prisfir
heed is applycd to Chrift jn a peculiar notion, fo as it is never
spplyed to any othes; and thesefore is taken more conipro-
healively, as including all char goed which he doth far us
{98 good) by the way of Adedcstion with the Father, and al!
his s@s of Mediation with Ged s asthe Prephetical and Kingly
pasts, contain hisothes ets toward men. But yea a mose'
ples and accurate defiribotion thould. be made; in which ic
fhonld be maniſeded alfo to what -heads his many other al-
ſmed titles of Relation arc tobe xeduced: Bat chisiones a
work for this place,. But

192

The Life of Faith, |

: Butchae which now I advife you to avoid, is the errour
of them who look fo much at Chrifls Medéation with God,that -
they Garce obferve his work with wan: And: che errour of
them who look fo much at his werk on men, that they over-
look his Medistion with Ged: And theirs that fo obferve his
facvifice, ‘as to make light of his contimal isterceffion : or that

obferving batb,make light of his d-Grine and example : Or that

oblerre thefe'fo much as to make ligh€ of his fecrifice and Sx-

Sercefion: Or that extol his didrine and exemple, end over-
look his giving’ of the Spirit to all his living members: Or
that cannot magnifie any one of thefe, without depreffirig ar
extenusting forme other.. If Gii#ifs Kingdom be not divided,
Mat. 12.25. fureChrift hin is not divided, nor his works,
s Cor, 1.13. ° ai) 357 !41

Direct. 6. Still — dutmecn Chriſte werk. of Re-
demption, whish be bash already wepight on: carth, te confitute -
bim our Mediatery Head, ond that: xhieb ‘be was further ta do
for us in that Relation, that yeu vty ground your fsith on the
fivft as a foundation leid.by bim, and miay feck after the fecond
a that which requireth fomewbat fron: yet [elves $0 youy own
participation. Fre

The firft part is commonly called the Lupetvation,the ſecond
the Application (or rather, the Communication) As Ged did
fir do himfelf the work of Creation, and therice sef{nle his
Relations of our Owser, our Ruler, and our Chief Good for
‘ous Love, or End, or Benefa@tor;) fo Corift fit doth the
works which make bis cur Redeemer towards God; and then
he is alfo ous Owner, our Ruler, and our communicative Benes
feer, hereupon, And this feemeth intimated by thofe

| pheafes, Heb. 5.8.8 2.9, 10. wherehe is faid to learn ebe~

dieuse bythe things which be faffered, that is, as a ſubject ex-
ercifed obedience, and ſo learnt to know by expetience what
poe is. And that (the Ceptsin of our: falvation was wade
perfett by fufferings, and for fuffeving death was crowned with
glory) becaufe his {ufferings did confiitate him a perfea& Cap-
tain or Redeemer in performance, though before he was per-
&c& in ability. As he that undertaketh to redeem fome
Turkith gally-flaves by conquering their Navy, is made s
pesfe& Redecmer, os Couquerour, when he hath taken ‘one

| The Life of Faith,

Acct, though yet the prifoncrs are tn_his power, to. releafe, -

them on fuch terms st feem beftto him. Andas 2 man isa,
perfe Chirurgeon, when, befides his skill he is furnithed with
all his infteuments or falves Chow coftly foever) though yet

the cuse isnot done: Or as he that hath renfoned prifemrs ia

& perfet Ranfomer, when he hath paid the price, though
yet they are nor delivered, nor have any aCtual right shem-
felves co claimn deliverance by.. 1 here mention this, beceufe

193

the building upon thet foundation, which is ſuppoſed to be sires~ |.

dy laid and finifoed, and. the feeking of the further falvation

which yet we have no poſſ. flion of, nor perhaps any title to,

are works fo very different, that he thet doth not difcern the

difference, cannot exercife the Chrifian faith: Becaufe it is

to be neceflazily exercifed by two fuch different ats, or dif-

ferent waics of acting and applying our felyes co our Res
ee mer.

t
Direct. 7. Still think of Chrifts uearneſs beth. to the Father

| end tens; and fo of wr NEARNESS 10 God in and by
Lh .

Our diftance is the lamentable fruit of our Apoftacy ; which -

finferreth, our fears, and eftrangednefs, and backwardaefs to
draw near to God: Ic caufeth our ignorance of him, and our
fal& conceits of his will.and works ; it greatly hindereth both
dove and Confidence: whereas the spprehenfion of our xesracf
Fe God willdo much to core all thefe evils. As it is the .mife-
sy of the proud, that God looketh on them as afer off, that
is, with firangenefs, and abhorrence, and difdain, Pfed. 138. 6.
And accordingly they. thall be far off from the bleffed ones
hereafter, Like 16.23. So it is the. happine(s of Believers to

be nigh to God, in Jefus Chrift, who: condelcended to be wigh |
of

tous; which is our preparation to be yet searer to. him
ever, Pfel. 148. 14. & 34. 18. & 145. 18. Bpbef.2.13. It
iveth the foul more familiar thoughts of God, who fcemed
before to be at an inacceffible diflance; which is part of the
baldnefs of acctB and comfidence mentioned, Epbef. 3. 12. &
18. Rom.§.2. Heb. 10.19. We may come boldly to the
hrone of grace, Heb, 4.16. And it-greatly heipech usia the
- Work of Love, to thinx how sear God ie come to us In
Chi, and how near he hath taken the humane natuxe ata
, . Ce Im,

— — — ae —

+94

The Life of Fath, _
im. Whens &oner lookceh at God only a3 im hanieh, and

_ ne & di a;ed Lom the gaily, he is ama ved and confound-

ed, as if. God were quite ont of the reach of our fore; but
ewhien Se vhicizeth bow be tath volaatarily come down into

* gus feth, that heameght be ean, and be feeniliar with man,

gud what a wonderfal marriage the Divine Nature hath made

- with eve hument, this wonderfully rtconcileth che heart to

God, and maketh the thoughts of him more feet and ac-
evprable, If che file of faith be a dorking in Gol, and Ged ine
ww, ond « walking with Gel, 1 Job. 3.24. & 4.12, 15, 16.
Epbef. 3.417. Gen. 17.1. & 24.40. & §.22. & 6. 9. Heb.
81.6. Then couft we perceive our wearnefsto God: The juft
apprehenfion of this nesraef in Chrifts Incernation end Rela-
tion to ws, is the chicf means to bring us to the nearacls of
love and heavenly cowve station, Col. 3. 1 3, 2

Dire@. 8. Make Chrift therefore the Mediation for af your

ical Moongets of God.

Fhe thoughts of God. will be ſtevage to us through our
diftance, and terrible through our guile, if we look not upon
him proſpechve of Chrifts humauity and crofs.
God out of Cheat is a-tonfaming fire to guilty Youls. Asour
acceptance muftdbe through the Beleved, in whom he is ‘well

leafed; (> our thoughts muft be encoureged with the

nfcof thet acceptance; and cvery thought mutt be fed up
to God, and emboldened by the Medtatonr, ‘Met. 3.17. &
97.5. & 12.18. Epbef. 1.6. Heb. 2. 9,10, 12,73519.

Dire&. 9. Never come to God in prayer; or way other wi Of
worfrip, but by the Medimion of the Son, and put afl your prayers

- gs dnto bis band, that be may prefent them to the Farber.

' Thereisno hoping for any thing from God to froners, but
by ‘Chrift : and therefore chere is no Speaking to God but by
him: not-only-in bs Nave, but allo by his Madigtior: And
his isthe-emescife-of his Pricfihood for us, by his heavenly m-
ferteffion, fo much fpoken of by the Holy Ghoft in the
Epifile to the Hebrews: Sting we heve-2 great High Prief,
Ghat is paſſed mothe Hewvens, Fefus the -Son of Ged, fet uvboli

_ fat aur profefion: Let us thonefore-come boldly te the Threw:

of grace, vat we may obtein-mercy, and find grove te belp in
Shue of need, Eitboa. t4, 16, atts cote TN a

Dire,

ee —— —— — — — —

The Life of Faith.

Dire@. 10. Hear every word.of Scripture Precept, and Mis-
fterial Exbortation (confonsnt to the Scriptuse) a feat fe &
by Chrift, and {rons the Father by him , as the eppeinted Teasher

ef the Church. |

Hear Chrift in his Goſpel aed his Minifters,and heax God the -

Father in the Son. Take heed of giving only a flight and ver-

bal acknowledgement of the voice of .Chrift, whileft you F- >

ally are more taken with the Preachers voice, 93 if he had a
greatex thase in the Sermon, than Chrift hath. . Fhe voice im
the holy Moant, which Peter witneffeth that he heard, 2 Pes.
5.17. was, This is my Beloved Son, in whom I am well pleafed,
. bear ye bim, Mat.17. 5. Andit foal come to pafs, that every
foul which wil not bear. that Propbet, frall be defireyed from
among the peeple, ACs 3. 33. When ye received the Word of

Ged mbich ye beard of us, ye veccived it net as the Word tf ©

nen, but asit i in trut b the Word of God, whieb morkgth cffe-

Guay in you thet believe, 1 Thef 2. 13. The Sheep wi follow -
bim, for they know his voice: ⸗ ranger they will net follow, -

- John 10, 4, 3.

Dire. xi. Taky every mercy fromGod a feo the band of -

Chrift , beth as procured by bis Crofs, and as delivered by hes
_ Mediatery Adminifir ation. | .
it is Aill fuppofed shat the giving of che Son bim&lf by the
Father to this office, is excepted as prefuppofed. But all fub-
fequent pasticular mercies, are both procused for us,end giver
to us, bg the Mediator. Yet is it neverthelefs from God the
Father, nox doth it everthelefs, but the more fully fignifie his
love. But the fate of finners allowceh shem np other way of
commuanicationfrom God, fos theis benefit and happine&, bue
by one who is more near and capable to God, who from him
say convey all bleffingsunto them, Bleffed be the God and Fa-

gber of our Lerd Jefue Chrift, whe bath blefed os mith all {pi

visual blefings in things heavenly is Corift, Epheſ. 1. 3. He
shat [pared not bie con Son, but gave bim yp for us all, bow
frell be nct with bim elfo freely give us all things ? Bom. 8.32.
Through the knowlsdge of him, the Divine Power giveth us
all things thet pertain to-bfe ond godlincfs, 2 Pet.1.3. God
bach given us. eternal life, and this life isin his Sonya Joba.
40, 03. Ail things axe delivered inte bis band, Joh.1 9.3.8 17.2.

| Ces Therxclore

396

The Life of Faith.

Therefore receive evry particular mercy for foul aud body,
as from the blood, aud from the prefent mediation of Chnft,
that you may rightly undesftend it, and have-ic as fandtitied
and (weetned by Chritt.

Dire@. 12. Let Faith take eccafion by every fin, to renee
your fenfe of the want of Chrift, and to bring you te bim, teme-
ditate and grant you a rencwed parden.

-Theseforeentertain not their miRtake, who tell men that all
fin, paft, prefcat, and to come, .is fully | pardoned’ at once
(whether it be before you were born iq Gods decree, or
Chrifis fatisfaGhon, or at she time of your converfion }: nor

theirs who teach that Chrift pardoneth only fins before con-
verflon, but as for all that are committed afterward, he doth |

‘prevent thenced of pardon, by preventing all guilt and ob-
ligation to punifhment. (except meer temporal! chaftifement. )
The preparation which Chrift hath made for our pardon, is in
it felf fufficient, yea and cffaectual as to that end which he
would have it attain before our believing: But. our awe
perdonis no fuch end: Nor can fin be forgiven before it be com.
mitted, becaufe it is wo fin. Chrift never intended to juftifie
or / anclifie us perfecily at the firft (whatloever many fay to
the contrary, becaufe they undesftand not what they fay) but
to carry on botb proportionably and. by degrees, that we may
have daily ufe for his daily mediation, and may daily pray,
Fergive us our treſpaſſes. There is mo guilt on them that are
in Cbrift, fo farasthey walk not aftcr the flcth, but afrer the
fpirit ; nor no proper condemnation by fentence or execution at
all, becaufe thgir pardon is renewed by Chrift, as they renew
theit fins of infirmity : but.not becaufe he ‘preventetd their
weedof any farther pardon. — —

Therefore as God. made advantage ofthe fins of the world,
for the honouring of his grace in Chrift, that grace might
abound where fin abounded, Rom. 5. 12, 16, 17. So do you
make advantage of your renewed fins, fora renewed ufe of
faith in Chrift ; and let it drive you to him with renewed de-
fires and expe@ations of pardon by ‘his interceffion:. That

' Satan may be 2 loſer, end Chrift may have more honour by

£very fin that we commit. Not that we thould fin that grace
may abound; bus that we may make uſe of abounding grace

J when.

°
— —— — — — — — —— — — —

—

‘The Life of Faitb.

when we have finned. Btisthe truenature and ufe of Faith
and Repentance to draw good out of fin it felf, or to make

fication of ie, and of our love and gratitude to ous Redcemer :
Not that fie it flf doth ( formally or efficiently ) ever do
any good ; But fin ebjeGively is turned into good: For ſo fis
is nofis, becaufe to remember fin is not ſio. When David
faith, Pſal. 51. 3. that bis fin was ever before bim, he meancth
not only involuntarily to his grief, bue voluntarily as a medita-
con ufefal co his futuse duvy, and to flit him up to all that
which afterward he promifeth. _

}

the remembrance of it to be a means of our hatred and motft~

Direct. 13. In al the weakaeffis. and languifbings of the |

neve creature, let Faith lookup to Chrift for firength,
For God bath. put our hife imto his hand, aod he is our
root, and hath promifed chat we fall live becaufe be liveth,

_ . John 14. 39. Donot think only of ufing Cirift, as you doa

friend when you have need of him; oras Fdo my pen, to
write, and lay ic down when I have done: But as the
branclys afc the Vine,and as the members ufe the Head, whiich

they. live by 5 and from which when they are feparated, they -
dig and wither, Febn-15. 12,3, &c. Epbef, 1.22. & 5.27, 30. .

& 4. 4, 5,22, 15, 16. Chriftmuft even dwell in our bearts by
Faith, Epheſ. 3.17. that is, 1. Faith muft bé the means of
Chrifts dwelling in us by bis Spirit; and 2. Faith muft foha-
bituate the heart to a dependance upon Chrift, and toan im-
provement of him chat obj:@ively he muft dwell ia our hearts,
as our friend doth whom we moft' dearly love; asthat which
we cannot chufe but alwaies think on. _— |
Remeinber therefore that we hive in Chrift, and that: sbe
life which-swe nove live ia by the faith of the Son of God, who bath

feved us, and given bim/felf for us, Gal.d.20. And his grace i
[ufficient for ms, andbis frength moft ntsnifeftedin our wecknel®,

2.Cor. 12.9. And that when Satan defizeth to ſiſt us; he

prayeth for us that our faith may nor fal; Lube 22.37. And
that our life is bid with Chrift in God, even with Chrift who ie
eur life, Col. 3. 3,4. That he ts the Head, in whom all the

- members live, by. the communication of his appointed liga~
ments and joynts, Epbef:4.14,15,16. Fhesefore when any ~

Grace is weak, go to.yous Head for life and frergth. Hf a

Ce3:

The Life of Feith.

ba weak, pray, Lord increefe our faith, Luke 17.5. If you
ase ignorant, psay-hun Co open your under endings, Luk. 24.45.
Hf your hearts gtaw cold, go to him by faith, till he thed
abroad the love of God upan your hearts, Rem. 5.3, 4. For
of his fulnefs it is that we muſt reccive grace for grace,
Jiba 5. 46. ’ .
Direc. 14. Let the chief end moft diligent werk of your faith
in Chrift be, te inflame your besets with love to God, as bis Good.
nefs and Leveis revealed ta Ms inCheft, —. i
Faith kindling Love, and working by it, is the whole fu
of Chriftianity ; of which before. |
Dire&. 15. Let Faith keep the example of Chrift continually
before your eyes, efpecialy iss thafe parts of it, shich be intended

for the contradiQing and bealing of our greateft fins.

Above all others, che things ſeem purpofely and fpecial-
ly chofen in the life of Chrift, for the condemning and curing
of our fins ; and therefore are principally to be obferved by

t & ° .

1. His wonderful Leve 10 God, to his Ed, and to his eue-
‘mies: exprcf{ed in fo ftrange an undestaking, and in his fil-
ferings, and in his abundant grace, which mutt teach us, what
fervours of love to God and man, to friends and enemies muh
dwelland have dominion in us, 1 Jobs 4. 10. Rev. 1.5. Row. 5.

8,10. Fobu13. 34, 35-. & 150313. 1 Jobn 3. 14.29.17, &

° he 7, 8, 20,41.

a. His full obedience to bis Fathers wil, upin the drsreft rates
ar tirms ; To teach us that no labour or colt thould fem too
great to us in our obcying the will of God; nor any thing
ſecm to us of fo much value, as to bea price great enough to

_ hire us to commit any wilful fin, Rom. 5. 19. Heb.5-8.Pbil.2.8,

t Sams. 15.22. 2 Cor. 10.5,6. Heb.5.9. Jeha 14. 15. & 15. 10.

a Jebn 2, 3. & 3.22. & 5. 2,3. Rev, 22.14.

3. His wonderful comempt of all she Riches, and Greotnefs of
the world, and ail the pleafures of the flofo, and all the bonenr
sehich is of man, which he fhewed in bis taking the form of a
fervent, and making bimfelf of wo reputation, and living a mean
inferiour life ; He came not to be ferved (or minifired to) bue
to ſerve: Not to live in flate with abundance of attendants §
with provifiens for cvery turn and ulé, which pride, curiefity,
ot : 1— or

‘The Life of Faith. ©
or carnal imagination, taketh for a conveniency, oy & decency,
hg nor a aecefity: But he tame to beas a fervent untp others ;
rt as defpifing his Hherty, but at exercifing his voluntary ba-

ma st — ee

> e

199

_ mility and love $ He that was Lord of uli for our fakes, became -

poor to make ws rich: He lived inJowlinels and meeknefs : Fie

fubmitted to the greateft {corn of finnets; and even to the.

falfe accufations and imputations of moft odidas fin in it felf,
Phil. 2.6,7,8,9. Heb. 12. 1, 2,3. Math. 26.55, 60, 61, 63,66.
- & 27,28, 29,3031. Matth, 11. 29, 30, & 20. 28. 2Cur. 8. 9.
which was to teach us to [eg the vanity of the wealth and ho-
nours of the wosld, and to delpife the Idol’, of the ‘ungodly,
and to lay that under Out feet, which is neareft to their heart ;
‘and tobe able without impatiency, to be ſcorned, fpit upon,
buffeted and abuſcd; to be poor, and of no tepufation among
men; and though not toesflave our felves to any (but F we
can be free to ule it rather, 1 Cor. 7.21.) yet tobe the loving

and voluntary fervants of as many as We can todothem good, _

and not to defire to have a great retinue, and tobe fuch vo-
Jutitary burdens to the world, as to be ferved by many, while
we ferverione; as if we (who aré taught by Chrift and Na-
ture, that it is more bonourablé bo give than to receive, and to

be belpful unto many, than to med the ‘belp of mary) would |

declare our impotency to be'fo great, that (when every poor
aman canferve hitfclf and others) we are (and‘had rather be)
fo indigent, as motto live and beip eur felves, without the. help

of many fervants: yea fcarce to undrefs und deefs our (elves, -

or fo do any thing which’ another can dofor us, Omy fuch
perfons are willing to est, and drink, and fl-ep-for thermelvcs,
and fo play, and lougb, and to fin'for themtetves , but ast any
thing that’s geod ‘and afefull, without their prefent ferfitiye
delight, they are not only unfervicesble #0 the world, but
would'live like the lame or dead, that muſt be moved and
carryed about by others.” Among Chrifts fervants, ‘he that
is the chief, mult be the chief ia fervice, even asa ervam unto
all, Luke 22. 26. Matth, 73.11. And all by love muſt ferve
ene another, Gal.§.13. 2. ee

4. Mis fubmifion unto death, and conqueft of the xstuyal
leye of life, for agreater good, even the pleafing ef God, and cht
Crewe SEG Ary, ‘and the good uF many in cheis halvation: ‘To
; . 7 teac

The Life of Faith, ~ ~~ 0°

,200

reach us that not ogly. the pleafures of life, ‘bat dife i felf mutt

be willingly laid down, when any of thefe three ends require
it, Maib. 20.28. Fobn 10 11, & 15.13.1 Fob 3:16, Fob. 10.17.
Als 20.24. Mitth. 10. 39 & 46,25. Mark14.26. Phil 2. 30.
x Fobn 3.16. Kev. 12. 11. oo, ae
- Dire. 16. Let Faith bebold Chrift in bie relation tobis unj-

verfal Church, and not unto your felves alone.

1. Becaufe elfe you overlook his moft bonenrable relation:
It is more his glory to be the Churches Head and Saviour, than
yours, Epbef.5..23. & 1. 21, 22. And 2: You elſe overlook
his chiet defign and work, which is for the perſecting and
faving of his body, Epbef. 1: 23- Col. 1.24.18. And 3, Elle
you overlook the chief part of your own duty, and of your
conformity to Chrift, which is in loving and edifying the body,
Epbef. 4.12, 16,. Whereas if you fee Chrift as the undivided
‘and impartial Headof all'Saints, you will fee alfo all Saints as
dem to him, and as suited in him 4 and you will have commu-

nion by faith with them in bim; and you will love them all,

and pray for all, and défire a past in the prayers of all (inftead
of carping at their different indifferent manner, and forms,and
words of prayer,. and running away from theth, to ſhew that

‘you difown them.) And you wifl have a tender care of the

unity, and bonour, and profpersty of the Church, and regard the
welfare of particular Brethren as your own, 1 Cor. i 2. through-

out, Fobn 13. 14, 34. & 15.13, 17. Rom. 13. 8. hooping to the

loweſt fesvice te one another, if it were the wathing of the
fect; and in bonour preferring one another, Row, 12. 10. Not
judging nox defpifing, nor perſecuting, but receiving and forbear-
ing ene another, Rom. 14. throughout, & 15.1, 2,3, 4,7, 8.

Gal. 5. 13. & 6. 1,2,3. Epbef. 4. 2, 32: Col. 3.13. Edifying, ex-

borting, and fecking the faving of one other, t Theſ. 5, 11. & 4.
9,18, Heb. 3.13.& 10.24. Net Speaking evil one of another,
James 4. 11. Much lefs biting aud devouring one anctber, Gal.
5-15. But having compafion one of another, as thoſe chat are
members one of anetber, 1 Pet.3.8. Rom. 12.5. | _
Direct. 17. Make all your oppefitien to the temptations of
Satan, the world and the flefh; by the exercife of Faith in
Chri. —
_From hig you muſt have your wespons, skill and ftrenge.
, t

The Life of Fanth.

Ic is the great w. sk of Fath, 10 miltase under im, as the
Captain of our falvation , and by vertue of his preceprs, ex-

201

ampie and Spirit to overcome as he hath overcome. Of which

Direct. 18. Death alſo muſt be entertained and conqucrea Ly
Faith in Chrsf. ; :

We muR fee it as already conquered by him, and entertain
it as the paflage to him: This alfo will be aker ſpoken
Co.

Dire&. 19. Faith wuft believe in Chrift as our Judge, vo
give 0 our fal Fuftification, and fentence usto endle{s bfe,Rom.
14 9, 10 7.90 5.22,24,25. a

Dire®. 20. Lattly Faith muſt fee Chrift as preparing us æ
placein Heaven, and poſſ. fiag it fer us, awd ready teveceive ms te
bimfelf. Bacal chis i outy name, becauſe ic will fall in tm the
laft-Chaptess.

CHAP. IIT.
Diredlions to live by Feith on the Haly Gbeſt.

His is not the leaft part of the life of Faith. If the Spirit .

I give us Feith it felf, then Faith hath ceetainly its proper
work to do towards that Spirit which giveth it: And if the
Spirit be the worker of all other grace, and Faith be che means

on our part, then Faith hath fomewhat to do with the Holy

Ghoft herein. The bef way that I can take in helping you to
believe avight inthe Holy Ghoft, will be by opening the true

fenfe of this great Article of our Faith to you, that by ander.

&anding the matter aright, you may know what you are here
both to do, and to expel. oe
Direct. 1. The mente of the Holy Ghoft, or Spirit of God, i⸗

wfedin Scripture for the third per/on in the Trinity a5 conftitu~

tive, andas the thind perfeilive principle ration, and mf
wfually as operati —* —— sh And therefore
many Fat sand ancient Divines and Schoolmen, fay, 7 bast she
Holy Ghoft, the third perfon and principle is THE LOVE OF
SOD 5 which as is 4s Gods Love of bimfe, &- ¢ eonioariv

D evforn

202

The Life of Faith,

pérfonor principle in the Trinity, but as it is pregnant and pro-
dutlive, it i the third principle of operation ad cxtra, and fo.
that it is-caken ufually, for the pregment, operative Love of
God,

And thus they fuppofe that the Divine POWER, INTEL-
LECT and WILL (ux Wifdow and Love) are che three cen-
flitutiue per fons in themfelves, and thetbree principles of opera-
tion ad’ extra. To this purpofe wriceth Origen, Ambrofe and
Richardus the Schoolman ; but plainlier and fullier Damafcene
and Bernard, and Edmundus Cantuavienfis, and Potho Prumenfis
cited by me in my Reafons of the Chriftian Religion, page 372,
373,374. Augufine only putteth Memory for Power, by which
yet Campanelis thinketh he meant Poser, (Mctapbyf. par, 2.
L ô. c. 12. art. 4. pag. 88.) what Cefarius and many other fay
de triplici lumine, I pals by: The Lux Radii & Lumen, are
thoughr a fit fimilitude by many: But the Motion, Light and
Heat, is 2 plain imprflion of the Trinity on that noble ele-
ment of fire. That holy man Epbrem Syrw in his Teftament
ufeth the phrafe (in his adjuration of his D:fciples, and the
proteftation of his own fiedfaftnefs in the doctrine of the Tri-
nity againft all Herefies) [ By rbat three.named fire of the moff
boly Trinity] (or Divine Msjefty as another Copy hath it) [And
by that infinne and fole, one Power of God 5 and by thofe three fub-
Aſtences of the intelligible (or intelleCiual) fire. ] Aud as it isa
molt great and certain truth, thet chis facred Trinity of Di- -
vine Principles, have made their imprefs communicatively up-
on the frante of nature, and moft evidently on the nobieft parts,
which are in excellency neareft their Creatour ; f0 it is evident
that in the creatures LOWE is the pregnant communicative
principle: So is Natural Love in Gegeration and friendly Love in
benefiting others; and fpiritual Love, in propagating know-
ledge and grace, for the winning offouls

What I faid of the Scripture ufe of the word is found in
3 Fobm 5.5,6,7,8. Heb. 9. 14. 1 Cor.y2.2,3,4. Rowt.1.4. Fobm:1.
32,33. & 3.5,34. & 6.63. Gen, 1.2. Fob 33.4. 2 Cor. 3.47.38,
Luke 4.18.Micab 3.8. Iſq. 11.2. & 61.1.

Direct. 2. The were excellent meafure of the Spirit given by
Gdrift after bis afcenfionto the Gofpel Church, & 20 be déftinguifie~
ed from that srbich mas before communicated, and thie *

«<The Life of Faith.

ne LL — —
of Chrift is it which our Cbriſtian Faith bath ſpecial re{pett to,

Without the Spirit of God, as the perfedlive principle, nature
would not have been nature, Gen. 1.2. All things would not
have been geod, and very good, but by the communication of
geedneh: And without fomewhat of that Spirit, there would
be no Moral Geodnefs in any of mankind ; And without fome
Special operations of that Spirit, the godly before Chrifts com-
ing in the fieth, would not have been godly, nor in any prefene

- capacity of glory ;. Thercfore there was fome gift of the Spi-

sit before. : P
But yet there was an eminent gift of the Spirit proper to
the Gofpel times, which the former ages did not know ;
which is fo mnch above the former gift, chat it is fufficient to
prove the Verity of Chrif, sO a
For 1. There was ufe for the {peciall atteftation of the .
Father by way of Power, by Miracles, and his RefurreGion to
own hisSon. 2, The Wifdum and Word of God incagnate,
muft needs bring a {pecial meafure of Miſdom to his Difciples;
and therefore give a greater meafure of the Spirit for sBumina-
tien. 3. The defign of Redemption being the revelation of the
Love of Ged, and the recovery of our Love tobim, theremuft -
needs be a fpecial meafure of the Spirit of Love fhed abroad
upon our hearts. And in all chefe three refpects, che Spirie
wes accordingly communicated.
Queft. Was it not the Spirit of Cbriſt which was in the
Prophets, and in all the godly before Chriffs coming ?
Anfw. The Spirit of Chrift is either that meafure of the

_ Spirit, which was given after the firft Covenant of Grace, as

at differeth from the ftate of man in innocency, and from the
fate of man in his Apoftecy and condemoation : And thus it
was the Spirit of Cbrift which was then given, fo fer as it was
the Covenant and Grace of Chrift, by which men were then
favéd. But there was a fuller Covenant to be made after his
coming, anda fuller meafure of Grace to be given, and a full
atectation of God for the eftablifhment and promulgation of
this Covenant: And accordingly a fuller and fpecial gift of

the Spirit. And this is called Zhe Spirit of Cbrift, in the pe-

culiar Gofpel fenfe.

- wet

Quecſi. How is it faid, Job. 7.37. thatthe Hely Ghoft was |
| Dd 2 :

204 The Life of Faith.

uot yet given, beceufe Cbrift wes mot yet glorified ?

Aufw. Ye is meant of this fecial meafere of the Spirit,
whic’) was to be Chrifts fpecial witne{s and agent im the
world. Theyhad before that meafure of true grace, which
was neci lary to the falvation of Bettevers, before the Iacaras-
tion and RefurreGtion of Chrift, Cwhich was the Spirit of
Chrift, as the Eight before Sun-rifing is the Light of the Sun; )
and if they died in that cafe, they would have been faved : Bat
they had nor the fignal Spirit of the Gofpel, (ettled and refdent
with them , bat only fome litcle tafte of it for cafting out De-
vils, and for Cures, at that time when Chrift fent them bya
ſpecial miffiom to preach, and gave them a fadden fpecial gift,
Luke 9. 1. & 10.17.

Qucft. How is it feid of thofe beptized Believers, AQs <9.

that shey bad net beard thas there was a Holy Ghoft :

Anſu. It is meant of this eminent Gofpel gift of the Holy

Ghoft, as he isthe great Witnefs and Agent of Chrift, and
not of all the graces of the Hely Ghoft ?
Queſt. Was it before neceffery te bave an explicite belicfin the
Holy Ghoft as the third perfon in the bleffed Trinity, and as the
third principle of the divine operations, and were the faithful
thenin Covenant with bin ?

Anſu. Diftinguith between the Perfon and the Newe: No
Name is neceflary to falvation; elfe none ceuld be faved but
men of one language:’ To believe in the Holy Ghoft under
that Name, was not neceffary to falvation (nor yet is) for he -
that: fpeaketh and heareth of him io Greek, or Latine, or
Sclavonian, &c. may be faved, though he never learnt che
Englith tongue :’ But to believe in the Exergetical, or opera-
tive, or comununicative Love of God, was alwaies neceffary to
falvation, confidered in che thing, and not only in the Name :-
As it was to believe in his Power and his Wifdom: And to be-
lieve which is the firft, and which the fecond, and which the
third, is not yet of abfelute neccfiiy to falvations while they
are cocqual and cor ſential; and it was neceffary to tite Jews.
to believe, that this Love of God did eperste, and was com-

niunicated to the faithful, not upon the terms of isnecenty, ac-
sording to the fir Covenant; but ¢o ſinners that deferved
death, and upon terme of mercy, through the Covenahe of:

The Life of Faith.

Grace, which was made with lapfed man in order to his re-
eovery, through a Redeemer.

Due. 3. AH that is efficiently neceſſury te vur falvetivn, ix
ar of God, ix net objedlively ueceffary t0 be known. And ſuchæ
meonfure of the knowledge of the Som, and.of the Holy Ghoft is
næceſſary to fave ws, as is neceſſary objetlively tofonctifie us-under
she efficiency of the {eid Sparit Aud athe reff is mot of fuck ne-
cefiiy, And therefore as, under the. Gofpel, se Spirit is Chrifts
great Witne[s, as well as. Agent ts the world, its nore necef-
faery now to believe diftindlly. ie the Hol Ghoft in that relation,
than is was befcre Chrifts coming in th: fice. .

There is a great deal of the Divine Perfection, which
_. eeafeth our falvation, unknown to us: As the Sun will
fhine upon us; and the wind will blow, and she sain witf fall,
gnd the earth will bear fruits, whether we know it ar not; fe
our kwowledge of it, is not at all neccflasy to eny Divine Eff-

205

ciency as (uch: The Spirit by which we ae regenerate, is |

like the wind that bloweth, whofe found we hear, bu: know
not whence it cometh, nor whither it goeth (no nor what it
is) Fobn 3. 6,7, 8.9. Butall chofe things which are neceflary
to work objedtively aad morally on the foul, do work is effe

cognito, aad the knowledge of them is as neceſſary as the ope- _

ration is. kt was of abſolute necefliry to the falvation of all, b:-

fore Chrifts coming, and among the. Gentiles.as well as the

Jews, that the Spirit thould Gn@ifie them to God, by
poficfiing them with.a predominint Love ofhim in his
Goodm fs; and that this Spirit proceed from the Son or
Wi[dom:of God: But it was not fo neceffary te them as it is
now. tous, to have 2 diftmG knowledge of the perfonslity
and operations of the Spirit, and of the Sgr. And though
now it is certain that Chriſt ts the Way, the Truth, and the
Lif, and no man.cometh tosbe F atber, but by the Sow,-Joh.14.6.

¥ct that keewledge of him, which ‘is meceffary to chem chat:
heaz the Gufpel, is not all aeceffary to them that never hear it; |

_ thongh the fame efficiency. on bir part be neceflary : And {oit is
about the: knowledge of: che Holy Ghoff,without which Christ

cannet be fuficiently now known, and rightly: believed

MM, ’ en 2 a 8
, Rite 4. The prefence.on qqaration: of tie Bpirit of Ged is.

The Life of Faith.

nateral Being but by ixfluence from bis Being, fo no Life but by
communication from brs Life, and no Light but from bax Light,
and uo Love er Goodne{s, but frome bie Sprit of Leve.

Ic is therefore a vain conceit of them, that think man in
innocency had not the Spirit of God: They that fay, his na-
tural re@itude was inflead of the Spirit, do but fay,and unfay:
for his natural rectitude was the eff @ of the influx or com-:
munication of Gods Spirit: And-he could have no mera
scQitude without it; a8 these can be no effe@ without the
chief cauſe: The msture of Leve and Holinefs cannot fabfit;
but in dependance on the Love and Holine{s of God : And thofe
Papifts who talk of mans ftate firft in pure naturals, and anaf?
ter donation of the,Spirit, mult mean by pure naturals, man in
bis meer effentials, not really, but xetionaly by abliraction di-
ftinguifbed, from the fame.man at the fame inftant as. a Ssict;
or eif2 they {peak unfoundly : For God made man in meral
difpofttive goodnefs at the fir; and the Game Love or Spirit,
which did fist sake him fo, was neceflary after to continne
him fo. It was never his nature to be a prime geod, or to be
good independently without the inflaence of the prime good,
Ife. 44.3. Ezek. 36.27. Fob 26.13. Pfal. §1.10;12. & #43. 10:

Prov. 20.27, Mal. 2.15. Jobn 3.5,6. & 6.63. & 7.39. Row.8. .

1,5, 63, 13. 16. a Cer. 6. 11. & 2. 11, 12. & 6. 17. & 12. 11, 13.
& 15.45. 2 Cor. 3. 3, 17. Epbef. 2. 18, 22. & 3. 16. & 5. 9
Col. 1. 2. Fude 19.

Direct. 5. The Spirit of Ged, and ibe. Holineſe of the foul
may be loft, witheut the deftrndion of our cffince, cr fpesies f
puma nature, and may be reftored without making mw pecificaly
ether things.

That influence of the Spirit which giveth us the facuity of
a National Appetite or Will, inclined to geod as good, cannot
ceafe, but our hum anity or Being would ceafe: But that ia-
fluence of the Spirit, which caufeth our adberence to Ged by
Love, may ceale, without the ceffation of our Beings ; a5 Out

: Wealth maybe loft, while our ‘fe continueth, Pal. 51. 10.

1 Thef. zs 19. |
Dire. 6. The greateft mercy in this world, is she gift of

, She Spirit, and the greatefimifery is tobe deprived of the Sp

ö OO EEE eee
»

"The Life of Faith.

of reward and punifoment oft-times: Thevefere the greateft re-

varqd to be ebferved ix this world, is the increafe of the Spirit up-

onus, andthe greateft punifvmint in thie world is the denying or

with. belding of the Spirit.

Ie is cherefore a great part of a Chriftians wifdotn and
work, to obferve the acceſſes and affiftances of the Spirit, and
its withdrawings; and -to take more notice to God in his
thankfuloe!s of the gifs of the Spirit, than of all other bene-
fits in this world : Ard to Jament more the retiring or with-
holding of Gc ds Spirit, chan all the calamities in the world:
And fo feat this more as 2 punifhment of hisfin: Left God
fhould fay as Pfal. 81.11, 12. But my people would nos bearken
tomy voice, Ifracl would none of me: fol gave them up to their
cwa bearts lufts, to walk in their on counfels: And we muſt
obey God through the motive of this promife and reward,
Prov. 1.23. Turn you at my. reproof; bebold, I will powre cut
my Spirit xnto you, Iwill make known my words to you, Joh 7.39
He fpake this of she Spiris, which they that believe on bim ſhould
receive, Luke 11.13. God will give his holy Spirit to them
that ask it. And wehave great cauſe when we have ſinncd,

to pray with Devid, Caft me not away from thy prefence, and

take not thy holy Spirit from me. Create in mea clean heart,
O God, and renew aright ſpirit in me. Reftore tome the
joy of thy falvarion, -and- fablifh me with thy free Spin,
Pfal.5,3. 10, 81,12. And as the fin to be feared is the grieving
of the boly Spirit, Ephef 4. 30. fo the judgement to be
feared , is accordingly che withdrawing of if, Iſaiab 63,
10, 11. But they rebeled ‘and vexed bis boly Spirit,
therefore be was turued to be their enemy, and fought againft
them. Then be vemembred the daies of eld, Mofes and bis people,
faying, Where is be that brought them up Where is be
that put bis.boly Spirit evithintbem ?.. The great thing to be
dscaded, is, left [-shofamtbat were once enlightened, and bave.
tafted of the. beaventy gift, and mere made partakers of the Holy

Gheſt Mould fall aneay, and be no more renewed by repen-

sance-—Fieb.6.4.6. | .

Dirc®. aq Therefore executive pardon or juftification sanpot.
PeRibly be rfeGer than fandification is: Becaufe no finis fur-
. " . ther,

2207
and boib theſe ave done to man by God, as a Governour, by wey

The Life of Faith. |

208

ther férgiven, or the perfor saftrfied execstively, than the punifh.
ther | taken ff vedthe —* of the Spirit, being the roms
punifoment, the giving of it, is tha great exectiveremifien im ties
life.

; But of this more in the Chapter of Jufification fullow
irg.
Di rcG&. 8. The three great operations in mew, which cach of
the three perfons se the Trinity eminently perform, ave, Natare .
Medicna, falus; the firſt ty the Creator, she ſecond by the Re.
deemer, the third by the Sandifter.

Commonly it is called Nature, Grace and Glery: But ei-
ther the terms [Grace and Glory | muſt be plainlier expound.
ed, or that diftribution is not found : Ifby Grace be meane
all the extrinfick medicinal: preparations made by Chrift ; and
ifby [Gicry] be meant only the Helinefs ot the foul, the ſenſe
#8 good: But incommon uſe thofe words are otherwife un-
derftood. Sonéificatien is afually alcribed to the Holy Ghogt :
but Glerificatios in Heaven; is the perf ive effc@ of all the
three perfons in our fiate of perfe& union with God, Rew,
15.16. Tits 3.5, 6. Bueyetinethe work of Sanctification ie
feif, the Trinity undividedly concur: And {0 in the /andifying
and raifing the Church, the Apoftle diftin@ly calleth the act
of the Father, by che name of Operation 5 and the work of the
Sen by the name of Adnriniftration, and the past of the Holy
Ghoft by the name of Gifts, 1Cor. 12.4, 5,6. And in reſpect
to thefe fasdifying Operations of God, ad extra, the fame
Apoftle diftributech them thus, 2 Cor. 13. 14. The Grace of the.
Lard Fefus Chrift, andthe Leve of God, and the Communion of the
Hely Ghoft, be with you el: Where by God, feemeth to be
meant all the perfons in the Trinity in their perfection; bur
e(pecially the Father as the Fountain of Leve, and as cnprefing'

Love by the Senand the Spirit; and-by the Grace of Corif, is.

meant all that gracious provifien he hath made for mans ſal-
vation, and the Relative application oMt, by his interceflion,

together with his miffon of the holy Spirit. And by the Com-

munion of the Spirit is meant that «Gaal communication of Life,
Light and Love to the foul it elf, which is eminently afcribed
tothe Spirit. ,
Dire&. 9. The Spiris it felf is gives to trne Believers, and
wit only grace from the Spirit, | Net

-- — — — — —

J re ms J J

\ -

The Bife of Faith.

Gholi, is capable of being contained in any place, or removing

to or from a ptace, by local: motion: But‘s. The Holy Ghoft -

“is given co us Relatively, as our Covewanting Sanclifier in the
Baptifmal Covenant’: We have a'‘Covenant-right to him, that

is, to his operations. 2. And'the Spirit it {clf is prefent as the -

Not thar the Effence of God, or the perfon of tht Holy -

imemecdiate Operators not fo immediate as to be without -

Meas, but fo immediately. as to be no diftent Agent,
but by proximate attingency, not only ratiqne vatita,

but alfo ratione fuppofiti, performeth his operations: If you -

fay, fe be is prefent every where; ¥ anfwer, but heis not a
prefent Operator every where alike. We ere called-the Temples
of the Holy Gbeft, both becaufe he buildeth ws up for fo holy
a uſe, and becaufe he allo dwelleth in us, 1 Cor. 6. 19.

Dire®. 10, By the ſonclificotion commonly aſcribed to the

Holy Gboft, is meant that recovery of the foultoGod, from xbom
it is falen, which confsfterb in our primitive Holine{s, or deveted-
sels to Ged, but Jummarily in the Leve of God, as Ged. .
Direct. 11. And Faith in Chrift is oft placed as before i,
sot as if the Spivit were no caufe Faub, nov as if Faith were
mo part of our faving foccialgrace, Mv as if any bad feving F sith
before they bad Love to God; but becaufe as Chrift isthe Modiæ-
sour aud way to the Father; fo Faith in bim is but a mediate

grace te bring us up tothe Love of Ged, which is the. final per-

eclive grace: Andbecaufe, though they ave infcpavenly compli-
cate, yet fomte abfs of Faith go before wir ſpeciol Love te Ged in o-
der of nature, though fane cthers folew after it, of go with it,
St ita queftion which {cemeth very difficult to many, whe-
ther Love te Ged, or Faith in Chrift muft go firft (whether ia
sime Ov order of nature.) For if we fay that Faith in Chrif
muft go Gir@, then it feemeththat we take not Faith. or Chri
as a Means to bring us to Ged as our End; for our Endis D
amatus, Grd as beloved ; end | to make Ged sur Bad and to ive
bim, are infepersble. We firft love the goed which appesret
cous, and then we ebufe and nfe the .Af:ans to attain it and
in fo doing wemake that eur End which we did deve ; ſo that
it is the fivjt foved for it (cif, end then made our Exd. Nowif
. Chrif be not uſed asa Means to Ged, o8 a8 our Ultimate End,
then he is not bilicvsd in, or wed # Cbrift, and thorefore it is
e

enn ty Tr a — —

218

. The Life of F aith.

pe tene Faith: And thet which bath not the tree End, is not

the true aff os grece in queſtion, nor cen that be any fpecial
raceatall, which hath not God for his V/Aimate End: On:
oth which accounts, itcen be notrue Faith: The ixtentio
fins, being before the cheice or uſe of means, though: the aſſe-
cution be after. |
- . And yet on the other fide, if Ged de loped as cue End, be-
fore we believe in Chrift as the means, then we are fendified
before we-believe. And then faith in Chriſt is not the Mess
of our firlt Becial Love to God. And che confequents. on both
parts are intolerable; and how are they to be avoided ?.
Confides here: x. You. muft diftinguith betewixe the affent-
ing or knosing aQof faith, and the confenting or chufing ak.
of itin the will. 2, And beeween Chriftas heis a Means of:
Gods chufing and ufing, and as he is a means of-eny chefing
and ufirg, And fo I anfwer the cafe in thefe Propofi-.
tions. .
1. The knowledge of a Deity is. ſuppoſed before the keow-
ledge of Chrift as a Mediator; For no men can believe that he
isa Teacher fent of God, nor a Mediator between us and
God, nor a Sacrifte to appeafe Gods wrath, who doth nor
believe firft that there is a God.

2. Ina this belief or kucwledge of Ged, - is cohfained: the. |

knowledge of his Effestial-Pewer, Wifdem and GosdaeRj and
that he is our Creater and Gevervour, and. that we have

_ broken his Laws, and that we are obaoxions to his fuftice, -

and deferve punifbment for eur fins. All ‘this- is to be kxowa*
before we believe in Chriſt as che NMediatour.

3. Yet where Chriftisnity ie the Religion of the Country it
is Cbrift himfelf by his Word and Minifters, who teacheth us -
thefe things concerning God; Butit is not Chrift of 2 Mears:
chofen ev ufed by us, to bring us to the Love of God; (ſor no
man can chuſe or uſe a Means for an End not yet‘known or in-
tended: ) but.it is Chrift as. Means chofen and ufedsy God, to*

_ being home inners to himfelf: (even as his dying for us on:

the Crofs was. ) :

4- The foul that keoweth all thie concerning God, cannot
yet love him favingly, both. becaufe he wantcth the Spirit to
eiſect it, and becanſe a belyfin-bating God, engeged- in Fuftice-

_ fe

— — — — —— — — ——

The Life of Faith.
vo.dema the ſiuner, is not {uch an objedt, esa guilty foul can
ove: but it-mift bea Moing and reconciied Ged that ts willing
foforgiwe, - —

5. Vnhen Chriſt By his Word end. Minifters:hath taught a
finner both what God is in himfelf, and what he is to us, and
@what we have deferved, and what oar cafe ts; and then
hath taught him, what he bimftif is as to his porfew aryl his of-
fice, and what he hath doweto reconcile usto-God, and how
fix God'ts recenciighd hereupon, and what a comindn cenditsmal
Perdening Covmant, he hath made aed olfereth to ail, and
what-he will be and do to thofe that do come m, the Seitef of
all chis ferioufly (by the effenting a@ of the underftanding) is
the firſi part of feving Faith, going in natare before botiy the
Love of Ged, ant the coufenting a of the Will co ihe Re-
deemer. (And-yet perheps the ſamt os of. faith in an pn-
efietoal fuperficiél mieafare, mey go long bcfore this in
many.) . a , . . >

6. To this affeat our beliefin God, and inthe Medistony, are
ꝓonjunct in taee and native 5 they beng Relatives here as the
objets of ourfaith. Tr isnot poſſible to belitve in Chri? as

_ the Mediatour, whe bath prophinsed Godte mw, bttore' we be-

lieve that Ged is propitinted by tie Medimour, not vice oe8f2 :
Indeed there is a difference in order of dignity and defirable-
nef, Ged as propitiated being raprefented tous as the: Bud,

aad the Propitiatir, bucasthe Mexas :| Batas to the drder UF:

our apprebenfies or believing, there can be ho differerte at ail,

- 0 more then in: the order of knowitg the Father ebd the

Son, the Husband and Wife, the King and fubje@ts: Thats
Relatives ee final wutava & tempore. — mt
9. This affinting att of Faith, by which at once we beliere
Chrift to be the Prepitister, anid Gebto-be prophiitéd by hint,
is not the belief chat my fins ave aGuaDy pardened, and-my-foel
wQually seconciled and juftified; but ic incladeth che belief
of the hiitory of Chrifts facisfaQion, and of the common con-
ditional Covenant of Promife and Offer from God; viz. that
God is fo far reconsiled-by the Mediatour, as that he: will for-
give, and juftifie, and glorifie all that Repent and Believ?, that
ws, that return to God by fekb in Chrift ; and offercth this

condemn

—

emesty to all, and intrcateth nm to accept it, and -witt |
2

219

i 7 — — “ V — — — —

"a20 20, the Life of Faith.

|
condemn none of them but thoſe chat finally. repeQ ir. 48
things ave of Ged, whe bath reconciled us to bimfelf- by Jef
Chrift, and bath given to us the Minifiry of reconciliation, te Wit,
that God was in Chrift reconciling the world unte bimfelf, wet
imputing sheiv trefpaffes te them, and bath committed to us thy |
werd of reconciliation : Now then we are Emb.ffaders for Chrift, . |
as though Ged did befeech you by us :. we pray you in Chrifts Sead, |
‘be ye reconciled unto Ged, 2 Cor. 5, 18,19, 20; So-that.it js at |
once the belief of the F cther.as reconciled, apd. the Ses as the
Recouciler, and that according. to the. tenour of the commen
‘conditional Cevenent, which is the fisll sffenting part of faving
Faith. :
8. This fame Covenant which revealeth Gad.as thus far
. wecenciled by Chriſt, doth offer bim co be further. etivaly and
fully vecenciled, and to juftifie and glerifie us, thatis, to forgive,
accept, and love us perfcGly forever.. And it offereth us
Chrift to be our aGtual Had and Medistour, to procure and
giveus all this mercy, by communicating the benefits which
he hath purchafed according to his Covenant-terms: (othe
as beſore the Father and the Son were revealed to our affent (a+
gether; fo hese they ate offered to the Willttogether.

g> In this effer, God is offered asthe End,. and Coriff. as
Mediatous is offered as the Means; therefore the a@ of the
Wl te Ged, which is here required, is. fimple Lene of comple
ecacy. (with fabje@ion, which is a confent to obey) but the
a@ of the Will co Chyift, is called choice or confent, though
there be in it Awer Medii, the Love of that Means for its
aptitude as to the end.

10. This Love of Ged as the End and Confemt to Chsift.as
the Means, being not a@is of the Inseled, but of the il, ean-

: not be the fist ats of Faith, but do .prefappofe the finf ſeut-
ong aus. ° ; .

3. But the affenting ict of Faith, doth canfs theſe acts of
the 48 to God and the Mediatour. Becaufe we belicve the
Zreth.and Geedu fi, weConfentand Leva

12. Beth chefs ats. of the Will sre cauſed by affent-at one
time, without the leaft diftance. -

13. But here is a difference inorder of Neture, becauſe
we will God u che End and (or bimfelf, and therefore Fh

The Life of Faith.

the metaral, order Of intention, and we will Chriſt ss the
Meens fax thae End, and therefore but fecondsrily. Thovgh in
the IneBeits apprebenfion and aff-at.there be vo fuch difference 5
becaule in the Trath, which ische Uaderftandings object, there

221

is no d.fference, but only in the Goedne/s whichis the Wills

object: And as Goodacfs is felf is appreheaded by the Vader-
fous vere benum, these is only.an obj<@ive d fference of
agnity. ).

14, Therefore as the Gofpel revelation cometh tous in a

way, of offer, promife and coveuant, fo our Faith maft ad in 9
way Of. Acceptance & Covenenting with God and the Redeemer
and San@ifier. And the Sacrament of Baptifm is che ſo-
lemnizing of shis Covenant on both parts, And till our hearts
do cenfent to the Baptifmal Covenant of Grace, we are not Be-
lievers in a faving fenfe. |

5. These is nodiftance of time between the Affeut of Faith,
and the firft true degree of Love and Confent : (Though an un-
. fond Affent may go long before yet found Affeat doth imme-
diately produce Leve and Coenfent ,.). and though a citar and

ful refolved.degree of confent may befome time afterward :. And

therefore the foul mey.not at the fir? degree ſo well andere

fiand it lelf, as to be ready for-an open covenanting )

16. This being. che trae order of the work of Faith and
Love, the cafe now -lyeth plain before thole chat can obferve
things diftin@ly, and take not up with confufed knowledge.
Cand no other are fic to meddle with ſuch cafes) vie, that the
kuswing or affenting acts of faith in Ged as reconciled(fo far)and
in Chrift as the recenciler,fo far as to give out the offer or Co-
venant of Grace, are both at once, and both go before the acta
of che.will, as the caufe-before the immediate effect; and chat
this affent firft in order of nature (but at once in time )caufetha
the will to love God as our End, and to.confent to, and chufe
Chrift in heart-covenant as the means, and fo in our covenant
we give up our felves to both: And that this Repentance and

Reve to God, which are both one work called converfion, of

twrning from the cecatare to God, the one as denominated from -

the terminus a quo, viz, (Repentance) the other from the ter.
minwt-ad quem { viz.Love) are twifted at once with true

feving Faith... And that Chriſi as the wseans uſed by God is our

£3, If

The Life of Faith.

firft Teacber, and bringeth us to effent: And then thar a/-
fent bringech us to take God for our End, and Chrift for the
Means of our «ual Faftification. and Glory; fo that Chrift is
not by Faith chofen and ufedby ms under the notion of a M-die-
seur or Means to our firſt 40 of love and confent, butis a Mears
to that of the Fathers chufing only ; but isin thet firſt confens
chofen by us for the ftanding means of our Fuftification ind Gig
ry, and of all our following exercife and increafe of love to God,
and our fandification 5 fo that it ts only the effentirig 2@ of

faith, and not the efeding adi, which is che efficient caufe of of

very firft act of Love toGod and of our firft degree cf (anGifica~
tion; and thus ic is chat Faith is called the feed and mether
grace: But it isnot that faving Faith which ts our Chritiosi-
ty, and che condition of Fuftification and of Glery, till it come up
to a Covenant-confent of bears, and takein the forefaid a@s of
Kepentance and Love to God as our God and ultimate end. |

The obfervation of many written miftakes about the order
of the work of grace, and the ill and contentious confequents
that have followed them, hath mademe think that this true
and: accurate decifion of this cafe, isnot unuſcful or unne-
eeffary.

Dire&. 22. The Holy Ghoft fe far concurred wish the eternal
Word, in our Redemptien, that be was the perfecting Operator, in
oer the Holinefs, the Miractes, the RefurreGian of Fefus
Chriſt.

Of his Conception itis faid, Met. 1. 20. For that which is
conceived in ber, ie of the Holy Ginff. And verf.18. She sas
found with childof the Efely Gbof. And of his holy perfe@ion,
as it is faid, Lwke 2.52. that be increafed in wi/dom, and fta-
ture, ond faveny with Ged and men, (meaning chofe pofitive
perſections of his humane nature (which were to ‘grow up
with nature it (cif, and not the fupply of any culpable or pri-
wative defe@s) fo when he was baptized, the Holy Gof de-
icended in a bodily thape like a Dove upon him, Luke 3. 22,

- And Luke 4.1. itis faid, Fefis being fall of the Haly Ghoft, &c.

Iſa. 11.2. And the Spirit of she Lord foal reſt upon bia, the Spi-

rit of wifdom aud underftanding the Spirit of counfel and might ;

the Spirit of knowledge, andthe feav of the Lord, and foal make

bim quick of underftanding in thefear of the Lard, oc. Joh. 3:34.
: vv

The Life of Faith.

For Ged giveth net the Spiris by meafure to.biw, AQs 1,2. After
that be throngh the Holy Gbeſt bad given contmandments to the
Apoſtles whom be bad chefen, Roto. 1.4... And mas declared te
be the.Son of Ged, veh power, according to the Spirit of Holineſ
(that is, the Holy Spirit) by che refurredion, from the dead,
Mat. 12. 28. Ff Icaft out Devils ty the Spirit ef Ged, ec. Luke.
4.18. The Spirit of the Lord is upon me , becaufebe bath Anoint-

ed me to preach the Gofpel to the poor, be bath fent me to beal,
Oc. Iſa. 61.3. co

In all this you {ee how great the work of the Holy Spirit

“was upon Chrift himfclf, to fie Bis humane nature for the

work of our redemption, and aCtuate him init; thopgh it was

Fab Word only which was made fiefh, and dwelt among us,

eon 1, 3. - i

Dire. 15. Chrift was.rbus filed with the Spirit, tobe tho

Head cr quickgning Spirit to bis body: and accordingly to fit each
member fr its peculiar cffice: And therefore the Spirit naw gives
is caDed the Spivit of Chrift, as communicated by bin, "

Rom. 3.9. If any man bave nos the Spirit of Chriff, the fame .

ie none of bit, Joh. 7. 37. Toit ſpahe be of the Spirit, wbichtbey.
that believe ſaruld receive, viz. it is the water of life, which Cbriſt
will give them. 1 Cer, 15-45: The laft Adam was made a quick.
ening Spirit, Gal. 4.6. God bath feat ferth the Spirit of bie Sox:
into our bearts, whereby we cry Abba Father, Phil.1.19. Through:

the |fupply of the Spirit of Jeſus Cbriſt. See allo Epbe/. 1.22, 23.

& 3. 17,183,195. & 2. 18, 22, 8 4.3,12,16. 1 Cor. 12, &c.

_ Dire@. 4 e greatest extraordinary meafure of the Spirit,

evas given by bim to bis Apofties, andthe Primitive Chriftians,. to.
be the feal of bis oven truth and power, and te fit them ta found the
firft Charches, and to convince unbelievers, and to deliver bis wil
om vecord inthe Scripures, infalibly to the Church for future
simes, , :
It wouldbe tedious to cite che proofs of slits, ‘they ere fo.
mumerous; take but afew, Matth.28. 20. Teaching them to
obferve all things whatfoever I bave commanded.-you (that’s the
commifion) Merk 16.17. And thefe figus foal foler thems.

223

wat believe; &c. Jo. 20: 22. Receive’ ye the Holy Gheft, o>: -

¥q. 26. But the Cowforter, the Holy Ghoft, whem the Father wik |
Send in my nene, be will teach you oB things, end. briag, al things
Ee ym æ: in

294

- be is owned of God, at

The Life of Faith,

so your vrewembrance, whatforver I bave faid unto you,Joh. 16.13.
When the Spirit of Truth is come, be wil guide you inte al Trak,
re. Heb. 2.4. Ged alfo bearing them witnefs, besh mith figns,
and wonders, and with divers miracles, and gifts of the
Ghoft, according to bie own wil,

‘Dire@. 15. And as fuch gifts of the Spirit wes given to the
Apoftles as their fice required , fo thofe fandlif}ing graces, er
shat firituel Life, Light and:Leve, ave tven by it to aU rrue Chri-
flievs, which rbcir cating and falvation tb require.

John 3. 5, 6. Except aman be born of Water, and of the Spi-
vit, be cannet enter inte the Kingdom of Heæven. That shich ie
born of the ff flr, is Q-foy and that which is born of the Spirit, i⸗
Spirit, Heb. 12. 14. Witheut boline[s none foal fee God, Rom.
8.8.9,10,14. Tbsy that ave in the ficfle canned pleafeGod: But
ye are not in the flefe, but in the Spirit, of fo be that the Spirit of
God dwell in you. Now if any men bave net the Spirit of Chrift,
be is none of bir, See alfo v. 15334,5,6 7, &c. Tim 3.5 6,7. He
faved us by the waſving of Regeneration, andthe renewing of the
Holy Ghoft, which be fied on us abundantly, through Jefus Chrift
our Saviours thet being pitified by bi grace, we frould be neade
beirs, according tothe bopt of eternal life. But the teftimonics -
of ths truth are more numerous than I may sccite.

Duect. 16. By all this it appesretb tbat the Holy Gboſt is both

Cbrifts great witness obey in the world, by which it is shar

d proved to betrue, and alfo bw Advecate or

great Agent in tbe Church, both to indite the Scriptures, and tp
fanfic fouls. ,

So that no man can be a Chriftian indéed, without thefe
three: 1. The ojedive situefs of the Spirit to the truth of
Chrift. 3. The Gefel taught by the Spwit in the Apefties.
3. And the quickening, iDuntnating and fewGifying work of the.
Spirit upon their fouls. |

Di. _ Iria therefore in thefevefpetts that we ave baptized
inte the Name of the Holy Ghoft, as well as of she Father andthe
Sen, it being bis work te make me thous both Believers and Saints;
and his perfeBive werkcf eur veal Santtification, being as meceffs-
ry #0 ws as our Redemption or Creation, Matth. 28. 19, ac,

_ Web. 6.1, 2.4;

6.
Dise@. 18. z bevefare as every Chriftien wvft look upon bimfelf,

~ "The Life of Faith. ~
as being in fpectal Covenans with the Holy Ghoft, fo be wuft un-

225°.

derftand diftinitly whet are the benefits, and what are the condi-

tivns, and what are.tbe duties oſ that part of bis Covenant.

The fpecial Benefits sre che Life, Light and Love before men .

tioned, by the quickening ifuntination and fanttification of the
Spirit ; not as in the firtt Aa or Seed; for fo they are prefup-

pofed in that Faith and Repentance which is the Condit ion. But

asin the following acts and habits, and increafe of both, unto
perfection, Ads 2.38. Repeat and be baptized every one of you,
in the Name of Fefus Chrift, for the remifiin of fins; and ye foall
reetive the gift of the Holy Gb-ft s for the promife to you and
to your children, andto all that ave afar off, and teas wany as:
the Lord our God foall call, See Ads 26.18. Epbef- 1.18, 19.
Tius 3.5, 6,7.

. The fpecial condition on our parts, is our confent tothe wbole:

Covenant of Grace, vis, To give up ony felvesto God as our Re-
conciled God and Father mChrift, and to Jcfus Chrift as ous.
Saviour, and to the holy Spirit as to his Agent, and our San-
Gifier. There needeth no other proof of this, than «na

Baptijm as celebrated:in the Church from Chrifts daies ill.

now. Aad the inſtitution of it, Mast, 28.19. with r John 5.
78,9» & 1 Pes. 21. with frbn 3-5-

- The {pectal Dinies afterward to be pssformed, have their
sewards as aforcfaid, and the negle@ of chem their penalties ;
and therefore have the natare of a- Condition as of thofe parti-
cular rewards or benefits. :

Dirc&. 19. The Daties which our_Covenant withthe oly

Ghoft doth tind uste, ave 1. Faithfuly to endeavour bythe pomece'

and belp which be giveth us, tocontinue our confent to all the fore-
faid Covenaut : And 2. Te obey bie further wretions, for the
work of Obedience and Love: 3. And to uſe Chrifts appointed
means with which bie Spivit worketh: And 4. Te forbear thofe
svilful fies which grieve the Spirit.

Jobn 15.4. Abidein me, and I in you. v. 7. If ye abide in:
me, and my words abids in you, ye forall ask mbat ye will, axd ir
foall be done unto you. v. 9. Continue inmy love, Col. 1.23. If
Je continues inthe Fuith, &c. Jude ar. Keep your felves in the
Love of God, Heb. 10.25,26. Not forfaking the aff mbling of

Jour felves tegetber, Oc, For if we fin wilfully, &c. of brw mc
Ff

forer

~™ VL

226

7 ane,

The Life of Faith, .- )

srerpunifontensheD be.be thaughr seerthy, wiiebath done de-
— te she Spica d grace, van Heb. 6.4, 9, 6. Ephef 4. zo.
Grieve not she boly Spivis of God, 3. Thel.'5..19. Quench wot
the Spar ih eo Sele ee —

Dire@. 20. Bythy it isplain, rbot the Spirit werketl, met on--
man ¢ adcad thing, sbich bath neo principle of adliuity in it
fetf y M. as 098 4 natural y uesefiteted Agent, which bath me felf-
determining faculty of wall, but. at on alining free felf-determin- ,
ite Bent Beh bath duty of ts omen taper forwe forthe attaining -

Bheeyhasfvea,, 2 eg a

Tho thee fyre. thatupon the pretenes of the Spirits doing
all, and qu — — idk, and not do-
their parts with bim, and {ay that they, wait for the motions of-
the Spitit, and.that ous endeavours will not further the end,
do abuf¢ the Spirit, and contradi@ chemflelyes i fteing the
Spirits wosk is to. fix ys up to eedeayour,. which when we; |
relule to da, wedi sed five againd the Spirit.

Disc, 21.. Ebough famerongs the Spirit work, fo eficecinfly,
M certaingy to caufe the yolstion, or ther offe, which, it meveth to 3
yet ſometimes it fa moyeth, as procuretb mot the. effet, wben yer it
gave may all the povecy andbelp which was weceffary to the effed 5.
bicaufe that man failed of thas endeavour of biq oven, which fonld-
have concurred te the Heh; and which by regs ablg witbout wore.
belp te have perform ee ee

_ That there js fuch effect grace, As 9. and many Scri-.
ptures with our great experience rell yg, That there.is fuchs
weor neceſſary unefſe ual grace pefibly, and fometime im deing,
(which fome call (-fficient grace) ss undeniable in the cafe of:
Adam; who ſi —— for.weant, of meceffary grace, without
which he could not do.otherwife.. And ro deny this, blotreth<
out all Chriftianity:and Religion at ope dah. —W
By all which it appearcth, that the work of rhe; Spirit is.
ſuch on mans will, as that fomecimes the effc@ is ſuſpended
en ourconcurrence ; fo that though the Spirit be the totsl
caf: of its pre7 proper fic, and of che a& of man, in its owe:
place and kind of action; yeg not frmply a total cauſe of mans-·
a@ or volition) but: mans .concurrence ney be fusthes re-
Giisedtoitjandmayfiil © 2. fh a

DireG, 22, Satan transformsth bim(elf, oft inte an Angel off -

> a . ger, ay

The ‘Die of Pai 16. —

Light, to deocive men by pretending to be the Spirit of God : There.

fore the Birits muft be tryed,and not every fpirit truffed, 2 Cor. 11.
34, 15. Mat. 24. 4, 5,11,24. 1 John 3.7. Epheſ. 4.14. Revel.
20. 3,8. 2 hel. 2.2.1 John 4. 1,3, 0 | oo
D:rcQ. 23. The way of trying she fpirits, is totry all their
vus ert cin —5 by the Rule of ths certain Truths already
reucaicdin Nature, and in the boly Scriptures: And to try them
bythe Scriptures, is but to try the fpitits, by the Spirit : the
* ſpirit, bythe undoubted Spirit, which indited and fealed
she Scripruves morefuly, thancan beexpetled'in any after revi-
lation, 1 Thef. 1. 21. Ha. 8.16, 20. 2 Pet. 1.19, John 5. 39.
Ads 37.11. The Spirit of God is never contrary to it felf:
Therefore nothing can be from that Spirit, which is contrary
to the Scriptuses which.the Spiritindiced. OS
PDuicct. 24. When you would bave an increafe of the Spirit, go
to Chrift for it, by renewed alls of that [ante Faith, by which ‘at
firf so obtained she Spirit, Gal. 3.3,4. Gil. 4. 6.
_ Faith in Chrift doth two waies help @5 to the Spirit: 1. As
it is chat Condition upon which he hath promifed fr, ed whom
i belongeth to give us the Spirit. 2. AS it is that:ad of the

foul whych is fitted in the nature of it, to’ the Work cF'the |

Spirit : That is, as it is the ſeridus ¢onrerhplation of the in.
nite Goodaefs and Love of God, molt brightly ſtining to ug
in the face of the Redcemer: and’as it is ¢ Icrious contempla-
tion of that heavenly glory procured by Chri(t, which‘is the
Fullelt expreffion of the Love of God: and‘fdis firrelt to
kindle that Love ta God ‘in the foul,’ whidt is the Work df
che Spirit. - Thefe ate joyned, Rew. §.¥,2,5,6. Bein ified
by Faith, we have peace with God, vbrough our Lord 44 br ft,
By whom alfo we bave acceft by Faith’ jxtb — wherein we
fiend, andrjeyce ia bepe of 2—3 God ~The Love of
Ged is fhed abread ig our bearts by the oly Ghoft, ‘whichis gives!
tow, For when we, mere without iy did time Chrift
diedfor the ungodly ———Gad ‘commtetided big Love Yo us; that’
_ while we were yet finners, Chrift died for >So Epbef?
5.17, 18, 19. Let Chrift, del tn your‘ benits: ty Fait, ‘and rt
would help you tobe rooted and grosindel in Love, and to com-
prebend with ol Saints, what isthe ‘breadth, and jeoyth; and
Copib, and height 5 dudto haw the Love of Chih which pater

<' 4
>

The Lift of Faith

kptmeledge, and fo to bo fited wish, the: fuineft-of Gud. - tf-Paitd
be che way to fee Gods Lows; dnd Paith ba the way thereby tp
raife our Love to God, chen Faith in Chaiſ mutt nteds be the
continual inftroment of the Spetits or moar merus which we
mouth fill afe for the incie iſe: ol the Spirit, -*
Dire@. 258. The works of the-Spirk, oxt to thececiatien «
Life, Light mud Gove, d-conpp inthe fubdulng fvke- tet p 9 be
flefe, and of the power of al the objetts ſenſe which ferve. ir.
Therefore be fure that you faithfully ferve the Spivit inthis morti-
fying work, and that you take not part with the fieh azeinf
at. j
A grat part of our duty fowards the Holy Ghoft, doth con-
ſiſt in this joyning With him, and obeying him in his Sirivings
againft the fieth.: And therefore it is that ſo many and carneft
exhortations are uſtd with us, to live after the Spirit, and not
after the fi.th; and to mortific the lafts of the fieth, and the
deeds of it by the Spirit, efpecially in Row. 8 1. to the 16.
and in Gal. 5. throughout. & Kem. 6. & 7. & Col. 3. Epbef, 5.
Disc. 26. Take net every fiviving for a vidory, u-v ¢

defire of grace, tobe true grace it felf, unlefigracete defived as it
is. the lovely Image ef God, and pleafing to bim, and be defired
before a8 earthly things ,. and unle{s you not only firive ag sinff, but
conquer the predominant leve of every fin.

_ There are many uneffe Qual defires and firivings which con-
fiſt with the dominion of fia. Many afornicator, and glutton,
and dsupkard, hath carneft withes that he could leave his fin,
when he thinketh of the (hame and punifhment; and hatha
great deal of firiving againg it before he yicldeth: But yet he
hveth in ie fill, becaufe his love to it is che predominant pare
in him, Rew. 6.2. Hom Pall we tbat ave deadto fin, live any
banger therein ? Know ye not that fo many of us as were battized
into Chrift, meve baptized into bie death--. We are buryed witb -

him by Bap ifm — Knowing this, that cur old man io cru-
eified with bim, thet the bedy of fin might be deftroyed, that .

henceforth we foould mot ferve fin: For bethat is dead, wv freed
from fir, -V. 12. Let not fin reign therefore in your ntor-
tal bodies, that ye frauld obey it in the lufts theresf. V. 13.
Weber yicld your members fervants of unvighteoufec(s unto -
fis Foy fin fel net hove dominion entr you Kaew x
ee ° nee

The Life of Fuith.

net thet to whem. yer picid your folves sfervente tovobey bie fer~
vents. yf are Nembods pricey A sabether. of fin ssste- death, or of
abcdicnce. unto Right emefasfa,: Rog, 8. 23,.df ye boe wfter the;
fic, Ye foal dies: bar, if ye. through the Spivis-da: gortific. the
decds f the body, ye foal. Bats See ak. rOs 1B 19,°20,21;
22,23¢: They thet axe Ghr fis; shove densified thr fief, wish the
affections-and. ints. Magy, enka’ Time2\,1 a Tbe foundation of
Ged flandeth fee, having thin foahy The Lords kpewesl whe ave,
bis, -And fet evers ganas aonb abe Name af Coorsfh, depart
from iniquity, 3: =:

Ohbject. But it i feid, Gal. 5.1 The fl * —* eget the
Spire Iuxs —— —XRX

Auſw. That nicvesy tie Chafing would {ain be seth in,
Holinefs and Obedience, bus sweet; -eotaule “of che Jultings. of
che ficth :, But it doth nosday.pr-mean, tha¢ ey tenc Chri-
ftian would live wathout- Willa gsnis, onrignwe, Un bd can -
mots that he would. hye wi t murden, adaltesy, theft; oF
any fio which is wore Josedt yheted, bat cannot. Wie paras.
do aff that we would s -but.it.dath nor fallow that we'cgn: do
ane which we would, OF — * wenen boy. the

Objed. Paul faith, Kem, 15 1B Te witt incprafent with

sete; but bore te perform than whichis. gta ded fed. hg aakmties.
J would, that I do makes. 5 eter en Hie pee geo

An{e. The fame anfiver wil —* tt wilt —* Obedi-

ence te all Gods Less, was. prefent wit + but not te doin |
He would be free from every juferenisy, ut coutld not: (And.

therefore could not be.juftiied by.the:Law of Works) But
he never faith, that he would absy Aererely, and could noc;

229

or that he would live without hesadus: fia, aod-could not. In-

deed in his flefs he faith, shere dwelisth no geod thang, but

-that dengeth not his ſirituæl pswer Cwhe fo often propofeth |

bimkelf as an exempic to be imitated by thofe tliat he wrote to.)
Thoufands are deceived shout their Rate, by taking, every un-

ectuel dfive and wifi, and evory ſtrivim rene they fin, fobs J
Perkins, 20

a mark of faving grace : milunderfandiog

forme others with hin, who make a defire of grace, to be che
grace it felf, anda combate ageing the fefo, to be a figs of the
renovation by the Spisit; whereas they mean only, fuch »
Ff 3. od a. fire

a @

206

The Life of Faith.

cafuaby the ſpiritual Life of man, in bie bolinefs: As there is ne
natural Being but by influence from bie Being, fo no Lefe but by
communication from bis Life, and no Light but from ba Light,
and uo Love er Goodnefs, but froms bie Spirit of Leve. . —

Ie is therefore a vain conceit of them, that think man in:
innocency had not the Spirit of God: They that fay, his na-

- tural rectitude was inflead of the Spizit, do but fay,and unfay :

for his natural rectitude was the eff@ of the influx or com-
munication of Gods Spirit: And-he could have no seral
sc@itude without it; as there can be-no effet without the
chief caufe: The nature of Lwe and Holinefs cannet ſubſiſt,
but in dependance on the Love and Holinefs of God: And thofe
Papifts who talk of mans ftate firff in pure naturals, and an af?
ter donation of the Spirit, mult mean by pure naturals, man in
bic meer effentials, not really, but xetionaly by ab&raGion di-
fiinguitbed, from the fame man at the fame inftant as.2 Ssint;
or eifz they fpeak unfoundly : For God made man in moral
difpofitive goodnefs at the firſi, and the Game Love or Spirit,
which did fis mak: him fo, was neccflary after to continue —
him fo. It was never his mature to be a prime geod, or to be
good independently without the inflaence of the prime good;
Ife. 4.4.3. Ezek. 36.27. Fob 26.13. Pfal. §1.10;32. & 143. 10:
Prov. 20.27. Mal. 2.15. Jobn 3.5,6. & 6.63.& 7.39. Rom.8.
155,6.9,13,16. 2 Cor. 6. 11. & 2. 11, 12. & 6.17. & 12. 11, 13.
& 15.45. 2 Cor. 3. 3, 17. Epbeſ. 2. 18, 22. & 3. 16. & 5. 90
Col. 1. 8. Jude 19.

Direct. 5. The Spirit of God, and the .Holinefs of the foul

many be loft, without the deftrndtion of our effence, cr pecies of

bumane nature, and may be refered without making us Hecificaliy
other things. e

That influence of the Spirit which giveth us the faculty of
a Kational Appetite or Will, inclined to gerd as good, cannot
ceafe, but our bumanity. or Being would ceafe: Bat that in-
fluence of the Spisit, which caufeth our sdberence to Ged by
Love, may ceafe, without the ceffation of our Brings ; as Our

: Wealth may-be loft, while our fe continueth, Pfal. 51. 10.

1 Thef, 5. 19. |
Direct. 6. The greateft mercy in this world, is the gift- of

_ the Spirit,: and the gveateftimifery is tobe deprived of the Spit

t .
2
. 6

The Eife of Faith.

of reward end punifoment oft.times: Thevefere the greateR re-
ward te be ebferved in this world, is the increafe of the Spirit up-
on ns, andthe greateſt puniſbment in thie world is the denying or
with. belding of she Spirit.

ic is cherefore a great part of a Chriftians wifdom and
work, to obferve the acceffes and affifiances of the Spirit, agd
its withdrawings; and -to take more notice to God in his
thankfulne’s of the gift of the Spirit, than of all other bene-
fitsin this world : And to lament more the retiring or with-
holding of Gcds Spirit, than all the calamities in the world :
And tofeat this more as a punifhment of his fin: Left God
fhould fay as Pfal. 81.12, 12. But my people would not bearken
tomy voice, Ifracl would none of me: fol gave thems up to their
cwa bearts lufts, to walk in theiy ewn-counfels: And we muft
obey God through the motive of this promife and reward,
| Prov. 1.23. Turn you at my reproof, bebold, I will powre cut
wy Spirit unto you, Iwill make known my words to you, Joh 7.39
He {puke this of the Spiris, which they that believe on bim fhould
receive, Luke 11.13. God will give his holy Spirit to thim
that askit.. And wehave great caufe when we have {fioncd,
to pray with Devid, Caft me not away from thy prefence, and
take not thy holy Spirit from me. Create in mea clean heart,
O God, and renew aight ſpirit in me. Reftore tome the
joy of thy falvarion, -and- ftablifh me with thy free Spirit,
Pfel.51. 10, 21,12. And as the fin to be feared is the grieving
of the boly Spirit,. Ephef 4. 30. fo the judgement to be
feared , is accordingly the withdrawing of if, Iſaiab 63.
10, 11, But they vebeBed and vexed bis boly Spirit,
therefore be was.turued to be their enemy, and fought againft
them. Then be remembred the deies of old, Mofes and bis prople,
foying, Where is be that brought them up— Where. is he
that put bis.boly Spirit. witbintbem ?.. The great thing to be
dscaded, is, left Itboſcat hat were once enlightened, and bave.

tated of the. beaventy gift, and mere made partakers of the Holy.

Ghoft —Mould follaspay, and be.no more renewed by vepen-
tance-~Heb.6.46. .— - F
Direct. ay Therefore executive pardon or juftification canuot
powebly de Perfect Shan fandification is: Becaufe no finis fur.
a baer,

, (207
and boil thefe ave done to man by God, as a Governour, by way

208 The Life of Faith. |
ther fergiven, ov the perſon jaftified executively, than the panifh.

—— rit if : andthe —* of the Spirit, being the great

punifoment, the giving of it, isthe greas cxecutive-remifien in theg

life

But of this more in the Chapter of Ju@sfication follow.
ing.

— 8. Tbe three great operations in wan, which cach of
the three pirfons ta tbe Trinity eminently perform, ave, Natura,
Mcdic'na, falus; the firft by the Creator, she fecond by the Re.
deemer, the third by the Sandifter. .

Commonly it is called Nature, Grace and Glory: But ei-
ther the terms [Grece and Glory | muſt be plainlier expound-
ed, or that diftribation is not found : Ifby Gracebe meane
alk the extrinfick medicinal: preparations made by Chrift ; and
ifby [Gécry] be meant only the Helinefs ot the foul, the fenfe
is good: Buc incommon ufe thofe words are otherwife ua.
derftood. Scndtificasion is afually afcribed to the Holy Ghogt :
but Glorification in Heaven, is the perk Qive effc& of all the
three perfons in our ftate of perfe& union with God, Rew,
15.16. Titus 3.5, 6. Butyet inthe work of Sanctification it
felf, the Trinity undividedly concurs And ſo in the /andifyiag
and raifing the Church, the Apoftle diftin@ly calleth the act
of the Father, by che name of Operation ; and the work of the
Sen by the name of Adminiftration, and the part of the Meſy
Gboft by the name of Gifts, 1 Cor. 12.4, 5,6. And in reſpect
to theſe fandifying Operations of God, ad extra, the fame
Apofile diftributeth them thus, 2 €or. 13. 14. The Grace of the
Lard Jeſus Chrift, andthe Love of God, and the Conrmunion of the
Hely Ghoft, be with youal: Where by God feemeth to be
meant all the perfons in the Trinity in theis perfection; bat
efpecially the Fatber as the Fount ain of Love, and as exprt fing’
Love by the Sen and the Spirit; and-by the Grace of Corif, is
meant all that gracious provifien he hath made for mans fal-
vation, and the Relative application oft, by his interceffion,

together with his miffen of the holy Spirit. And by the Com-.
munion of the Spirit is meant that «ual communication of Life,
Light and Love to the foul it felf, which is eminently afcribed
to the Spirit. ,

Dire. 9. The Spiris it felf is gives totrne Believers, ond
wot only grace from the Spirit, | Net

oon

—F

The Bifo of Faith.

Gholi, is capable of being contained in any place, or removing

to or from a ptace, by local-motion: But 1. The Holy Ghoft -

“is given co us Relatively, as our Codewanting Sandifier in the
Baptifmal Covenant’: We have a’‘Covenant-right to him, that

is, to hisoperations. 2. And'the Spirit it {cif 1s prefent as the ©

Not that the Effénce of God, or the perfon of the Holy .

immediate Operator; not fo immediate as to be without -

Means, but { immediately. as to be no diftem Agent,
but by proximate attingency, not only ratiqne vivttir,
but alfo rations fuppofiti, petformeth his operations: If you
fay, fo beis prefent every where; ¥ anfwer, but heis not a
refent Operator every where alike. We are called-the Temples
of che Holy Gbeft, both becaufe he buildetb ws up for fo holy
aufe, and becanfe he alfo dweleth in us, 1 Cor. 6.19.

Dire®. 20, By the fandlification commonly aſcribed to the

Holy Ghoff, is meant. that recovery of the foul to God; frome swbows

it is falen, which confxfterb in our primitive Halinefs, or deveted-

neſe to Ged, but Jummarily in the Leve of God, as God. 7
Direct. 11. And Faith in Chrift is oft pleced as before it,
wot as if the Spivit were no caufe of Fath, nov as if Faith were
no part of our faving foccialgrace; Mv as if any bad faving F sith
before they bad Love te God; but becaufe as Chrift isthe Modiæ-
sour Aud way to the Father; fo Faith in bim is but a mediate

grace te bring us up to tbe Love of Ged, which is the. final pere .

feclive grace: Andbecaufe, though they ave infcparably compli-
cate, yet foute alts of Faith go befere our ſpeciol Love to God in or-
dev of nature, though fome ctbers felew after it, or go with it,
It ita queftion which femeth very difficult tomany, whe-
ther Love te God, or Faith in Chrift muft go firft (whether in
time ov order Of nature) For if we fay that Faith in Corig
sufi go Gr@, then it feemeth that we take not Feith or crt
as a Means to bring us to Ged as our End; for our End is D
amatus, God as beloved, and to make Ged our End, and to fave
bim, are infeparable. We firft love the goed which appesreth
cous, and then we ebufe and nfe the Af-ans to attsin it, and
in fo doing we make that eur Exd which we did leve ; fo that

it is the fivft foved for ic (lf, and then made our Exd. Now if

. Qhrid be not uſed as a Means to Ged, ov.as our-Ultinate End,
then he is not bslicvcd in, or wed # Chrift, and therefore it is
| | e

ö—— — — — —
The Life of Faith,

233

nor be@, nos tafe, and snother Law that men fhowld

per, is contrasyto that alacrity requifitein Gods [crvice ; and
to thofe which che Comfogteris to work in us. .
So much for living by Feich on ths Holy Ghoſt. .

a 2 CHARA.

DireBiens bow to exercife Fatb up Gods Commandments, for
Duty. 7

I. being prefuppoled that your Faith is fetiled <bour the
truth of the Scriptures in general (by the means here be-
fore and elfewhere more at lasge defcribed ) you. are next to
learn iow toexetcile the Life of Faith about thé Precepts of
God in particutar ; and herein, take theft helps.

Dire@. 1. Obſerx well bow fuitable Geds Commands are tt
reaßn, aid humanity, and natural revelation it felt, and fe
bom Nasure and Scripture do fuby agree, in all tha precepts for
primprive belintfs. © ° 7 of

This is. che caufe why Divines have thought it fo ufeful to
read Heathen Moraliftschemfelves, that in a Cicero, a Plutarch,
a Seneca, an Antoyiys, an Epictetus, &c. they might (ee what
teftimony nature it (elfyieldeth, agamft all angedlinefs ‘and un-
righteouſneſe oſ men. See Riw. 19,20, &c. But of chisl have

_ t

Been largerih my Resfons uf the Chriftién ‘Religion:

Direct. 2. Ot ferve well bow fuitabte aff Gods Commandments
ave -te, yeux own good, and bew weceffary to your own feli-
ity. | j

Ailchat God commandeth you, is, 1. To be Mive, ind xf
the faculties of your Huls, in oppefition ¢o Idieatf: 2. To uſe
them rightly, and on the bigheft objects, and not to debafe them

by prefcrring vanity and fordid things, norto pervert them by |

ilidoing. And are not both theft ſuitable to your natural
perfection, and necedfary to your good? |
s. If there were one Law miade, that men thonld de or fend

fill all the day, with their eyes (hut, and cheiz cars flopped, —

and‘their mouths claféd, and that they flaould not ftw, nor on
chee

iC OO

The Life of Faith... .

_ fuitable co buwenity, and moore eaſie for a found man to obcy
_ (thoogh che firft aight beft ſuit with the lame, and blind, and
fick } ard why thoald-not the goodnefs of Gods Lam be dif-

cerned, which requireth mea fo: nfe the bigher faculties, the .

Reafen, and El. Give, and Executive Powers, which God hath
givin them? Ifmea fhould makea Law, that no one thould
ule bis Reafon to get Learning, ox for his Trade or bofineſ in
the world, you would think that it were an inftitution ofa
Kingdom of Bedlams, os a herd. of beafts: And thould sot
you then be requized to ule your. Reafes faithfolly snddili-
gently in gresserthings? - - -

2. Andif oneLaw were made, that every man that tra-.

velech thall ffluwble and welkw in the ditt, and wander up and
down out of his way; and that every man chat eateth and
dsinketh, thould feed on dist, and ditch- water, or poyfon,
&c. And another Law, that all men fhould keep. their cight
way, and live foberly, and feed heakhfully ; which of thefe
would fit a wife man beft, and be eaſieſt to ot ey ? or if one
Law were made, that all Scholars thall learn nothing but Lies
and erresrs; and anothers, that they thall learn nothing but
truth and wifdem, which of them would be more eafie and
fu'teble to humanity? (Thoogh the firft might be more
pleafing to fome fools.) Why then thould not the goodnefs of
Gods Laws be confefled, who doth bat forbid men learning
the moft pernicious errours, and wandering in the maze of
folly, and-wallowing in the dirt of fenfuality, and feeding on
the dung and poyfon of fin? Is the love of a harlot, or of glut-
tony, drunkennenfy, rioting, or gaming, more {uitable to hu-
manity, than the Leve of God, anf Heaven, and Holineſt of Wil-
dom, Temperance, and doing good ? To a Swine or a Bedlam
it may be more fuitable ; but not to one that liveth like a
man. What did God ever forbid you, that was not hurtful
toyou? And what did he eves command you, which was not
for your benefit ? either for your prefent delight, or for your
future bappine{s, for the bealing of your difeatcs, or the pre-

ventingthem?

_ And if Resfon can difcern the goodnefs of Gods Lawste u,

Feith can acknowledge it with morcedvartsge. For we o
. . G

233
their eyes, and ears, and limbs, &¢.. which of thele wese more

234

The. Life of Faith

ſce by Faith, the, govdnefs of their Aurbor, and the goodnels of
eh: reward and e442, more fully chan by resfox.only ; And a Be
hever hath found by fad experience, how bad.and biccer the
waics of fin arc, and by (weet experjence, hovw- god. and
pleafant the waits of Gud are. Hec,-hath found chas. is is che
way (a peace, and hope, and joy, to deny his lufis, and obey
his Maker and Redeemes : Aad it js the way co tessour aad a
troubled foul, and a broken heart,to fin and yagratifie his ſen-
fuelity, Prov. 3.17, AU her wigs are pleafantuefs, and all ber.
petbs.are pence, Pſal 119. 165. Great peace bave they which lous

shy Law, and nothing can offend then. Pak. 37 37. Mank the -

upright man, and b.bild the jst, for the end of tbat wtan. ie
pease. Rom, 14-17. higkteon[ne[s, and peace, and. pry in the
Hely Ghoft, are the Kingdom of God. Grace, Mercy end Peace are.
Gods entertainment of the faithful foul, Titus p. 4. 1 Tim. i. 2.

8 2 Tim. x. 2. 1 Cor. 1. 3, &c. But there is no peace ta the

wicked, faith my God, [fa 57. 21. & 48.22. Forthe way of
peace they bave not known. Tbey bave mad: them crooked paths ;
whofoever gocth therein, foall uot know peace, Ila. 54, 8,

Dire. 3. Mark well bow.thofe Commands of God, which {erm
mot meceffary for your felves, ave plainly meceffary for the good af

others, and for the publick welfare, which Ged muft provide for as.

Well as yours. | re .3. ..
He is not your God only, but the God ofall the world, And
the welfare of many, efpcci:lly of Kingdoms and Sociecies, is
moreto be regarded than the welfare (much more than the:
bumonring or pleafing ) of any one. You may think that if you
had Ieave tobe fornicators, and adultercrs, to be riotous, and
examples of evil, to be covetous, and co deceive, aird fteal, and
lye, that it would do you noharm : Bug. fuppofe ic were fo,
yeta little wit may ferve to thew you, how pernicious it
would be coothers, and ta focietics. And Faith can tell a
truce Believer, what islike tobe theend; And .that fin is «
reproach to any people, Prov. 14.34.

You may think perhaps that if you were excufed from ma-

ny duties of Charity and Juffice, in Miniftry, Magiftracy, ora .

more private ftate, it would be no harm to yout felves. But
—**

it were ſo, muſt not ctbers be regarded 2? If God -
‘Seoutd regard but one, why hould it fall co yeur-lot rather than’ -
: to.

—— — — — eee ——

The Lift of Faith, 23g -
to-eaothers ?- And-why-thoutd-eny others be bound to ule Ju-
tice or Chasity t0-jduany mort than’ you to them? Théreis
no Tecmber of the body ‘politick or ecd-(iithck; Which will
Not receive madre gaod to at felf, by the Laws of Communion, _
M truly praQifed, ihrn it qun do to others. “For you: are but -
one-wito are botind to bé charitable arid do good to others, and
that but according -to*your own ‘ebility > Bat ic may be
hundreds of thontands who may be-all bound to. do’ good to
you. You have rhe vital mflucnces, “and afliitinces of alt the
parts: you fave ‘the przycrs of all the Crnthans in the
" "world. Dba ee

Buppoſe that the Laws were made to ſtcure your (elves of
your citate and lives ;"-buc toliave ihe eltatcs and lives of your
ehildyen ‘tothe will’ cf day one that hath a will (0 Wrong
them; whuld you be content with fuch kind of Laws as
thefe?' “And why ſhould nor others good be fccurcd, as well as
year potteraties? 1 Cor, 12. 12, 14, 20 &c. Romi 245 & 16. 2.
— — ——— .1...5.

DireG. 4: The chief work of Feub ws 10 make the: obedience
‘of Gods Commands to be Jevcet and pleafant to us, by freeing fill
Rhus sutvinfecal goddnefs, and thé extrinfetal motives, and the eter-
mal rewerds, which may caufe the foul to imbrace them with the
Beareft love,s en ON
_ Theyare much miftaken, who--Know-no uſe for Faith but
to comfort chem, and fave them from Hells che great work of
Faith ist biing up che foul co Obedience, Thankfulai ſt and
Love. Thercfore ic hath to do with the Precepts, aswell as
with the Prontifes ; and with the Promifeé to ſwetien the Pré-
Crptstous. Believers are not called to the obedience of fleve 53
nor to be ated only by the fear of pain; “but'td the obddiénce
of redcémed onts acd Sons; ‘that Faith may cauſe themh to -
Obey in Love, anti the eſſential act of Love'is complacency :
“Therefore it-is the work of Faith, to caule us to obey God
with pleafure and delight. Forced. motives endure not long :
They are accompanied with unwilingn: Band wear ine fi, which
at laſt will fic down, whenthe fears do by diftance, delay of
Gulnefs, abate. “Love ts our Neturey but Fear is onty a fer-
vant to watch for us while we do the work of Love. As ate
a are led bythe Spirit of God, are the Sens of Ged (and there-

Gg a fore

The-Lifeef. Raith,

fqee will sabicyenBonty Koruvbbyucinetrencived bh irk of
donduge.ngeinste fear ibutawe teve rsvciadd the: Spirip af ttdope
sion whereby weety Anbe Fa! bircRom: 8¢ iq.°152 ‘Chrift faf-
f sed death fai atescome the : Deyih thae’ hid the power of

+, deahvund to delivesui. Sent the fears:of: ir, which was the

bondege of quedwvet, Mabod) 1ag,39. bat gremight fenbe Ged
wiPbouk fel) indiclirnfss\and tight ceufaefs> ah thd: Acted: of ove

_ dives, Lukes gigs There tauo fratiin teve y but: parfedleste cep.

exh out fear, bedauſe: {eer base sermentsx Jolin 4:18. + The
sneaning ig, not on'y shat. tbe Love af-Gad eaftech out she fear
of wen, and perfecutions but.alfa chat s¢omeketts the dear. of
rorm-<nting ꝓuniſt mentoto became uanetedidryitodeive-us to
Obed tenory fq fag agsthe Love of Gad andsiof obsdsence: doth
prevail: : HechatJ.odh moreto fent, than to fiachetdly, to

- be rich, ghanso be poor, - (and fo tabs obedient and holy,than

to be usholy ) need: not (fofar) anydcar of puniſpinent to drive

him to it. Even as she hove.ef the, swerid, ag: adverfe to the

Loc af Gad, is.oysecomesby: Faiahy 1 Jobe a. 5. nd yet the
Love al the world as Gods. cacatet,-endas reprefeoting him,
and fan6t Ged to. his fervice,; is:but frbordinate to the Love of
the Father; ſo alfo Fear as advenfe to Leve, or as disjun& from
it, is..ca eus by ,#.:- Bytes it: dublerveth it in watching
againG she-encanics pf Lovey rafid is truly filial, it isa frais of
Kay h, and the hegmnisg aoe’ Lamesa oF 7

>; Employ Keith theschere day-by-day id loekingiatoche Love:
of Ged in Ghaift, and the Kingdom of Glory, the reward of
abedience, and she beantie of holiaeſt, and che merciful con-
ditions-of bel obpdiendce (when: we have a pisdon of our
infismisies, and age saucepted in Chait) thar fo We may feel
that Chaite geek is Cufic, aed bin beer des tight, ayid his Command-
Ments are>nee grizgout; Mug.-81. 28; 29. 1 John 5. 3. And

— when Feith bith teught.you to buxger and thirft after righte-

ouſueſt, end to delight todo the will of God, Love which is
the end of Raith will fasisfie you, Blut. 5. 6. Pſal. 40.8.
-DixeQ. 5.-Zakafpecial totice bow fuitable a bly Law is te
she nature of 4, atoft.baly God;. and bew much be is honoured in
that demenftrasion of bis boline{s, and bow odious « thing it
swauld be to wife, that the moft hely.one svould beve made. fer us
aaunbolyLaw. ~
Would

the Life of Faith.

Mauid you deaw she piQureof your dsiend Kke.an Ape
or a-Monkey,ore Monfter ?:.Qe<wuald you have she: Risg
pictured hike &fop} 2% Orcwoudd »ybu deve bis -Lews written
like the words of 6 Bedtarh, or the Laws nfBa baridas:er Can-
nidals?. How nguch mort Iatoierdbhewete it 0 wth that
an apholy op -wnrighecos bag; fhou!d be theupredagit! and
impr (5:08 tht: Arofigrast; toh life bad ds Ged! 2 = his
thoaght fhoald make over pBotitverexteedingly. in tive with
the Holincle of Gods Gonamurés: Beviuifethry ate-the Ap-
pearanceor Smsge dfhis’ Hohnedls; abd: ‘riece Mary ¥ Aishonriue,

as he is the Governoer ofthe workd) Rewi726:$5 14, ‘Whee -

| Penl onkifath thiohe wauidine-doie: py Pay Keasthe Brew
withoat fin) thm bfcbrerté prifouet- — berty (for
chat is the ſenſe of the tcktr) yeesdotls he give dié Law this
honout, that it is boty; ppt ond poid) and rescorethe Poverh it,
snd fam would —* obey“ vhs pire ‘See Rel: 19. 713s
Ke. 119 92, 8 XX

Dice: 6 6. st ai at cet cd FD dating

and.Géds Merete 7 and bie,
i ereop 1 aed tre ad, —*

bring us te
thee on —* —XR ee Ry Was) fe
great.diidulty eherfer: te -Braseps —*
Promife, on —— thbRree —— And
which is the Means ; wheth St genvese(s btaia the
reward, or the reward be winesasde proorbobidiciee + And:
the anfwes isas 5 pleafhiie to our. poalidedaem, ohe:ithar ‘es the
works of the: -T easity of peréous, iad of Gods Pres, and wif.
dem, und Grodnefs ad eatirware undivided y fare: che chs of
one.in Gods Laas, theo effeRtd slp vfiscthe ole ;2 anid they
ate harndnicuilly. and infopareblp conjand i: fo thalwe mult
obey the Cmand, that we may attatfi che d4fius Of the 'Pro-
ovife, and beaffuecd df: Aad. we mul believe the Promife,
and. the Reward, that we may be moved'to obey the Precept ;
Aad when all is ‘done, wehid-thac 48 comes to ones and in
tbe end, the: dayand-che raw will -be dhe fame, - when oes
————
isour inzhat! an —X ⸗ to.
‘phe Will of Ged.in whichGod dott take that Complacency w ae
ie Our i ultimate end. .

Gg 3.

237

Tae scant to

———— — — — — — —
138 The Liſe of Faitb.

Bot if you lok at the matter of oedience jathtt than the

foem, it fomesime confilleth in erꝑ Iefomie things, as lufler-

ing perfecutian, &c. which:is leſs deflrablc than the promited

seward, which: is but pleafing God, and ‘obeying him, in a

more defirable snd grateful matter, even in perte Love- fox

ever © And therefore the more defirable myli.be confidered (9

draw usto the lefs defirable; and that confideration of there

' ward,( and not the pofftfirg.of is jis the means to our ebedience,

not for the fake of the ungrateful matter, bur of the form ans

end; Mat. §:10,1 1512, & 65 1,4. & 10..41,42 1 Cor. 9. 17,18,

2 Tim. 5. 18: Heb. 1.3.6. & 19.35 11, 26. Gol 3. 2g. oo
. Direh..7. Remember. hom wuch Chrift bimfelf kath tonden |
fended, tebe wade « Means,oy Mediataur.10 procure ony obedtence |

te God, ob | U

Aud fately that muſt be an excellent end, which Chriũ :

himGsifbecamea means to! He came to fave bis people from

shear fins, Mat. 1. 21. ‘Andtocall finners to repentance, Luke

§. 92, Mat. 9. 03. Ls Chrift the Miniffer of fh ? God forbid,

Gal, 2,17. For this end as be revealed, that be might defray |
the-wovks of the Devil, 1 John 3. 8. And he died to redeem
and purific te bimfelf a peculier people, zealots of good works, |
Titus 2. 14. Chrift came as much to kill fin, as to perdon ats |

"Judge therefore of the warth of obedience by the noblencfs and
dignity of the means. | o :

Disc.» Refrewmbor Pill thst the-fame Lew bith goverzeth
us, muſt jndge Ms Let Faith fee the fare and clofe connexion between
obeitience dnd-judgement.

| Hf Faith do but /peak aloud to 9 fluggifh foul [ Fhou muft be
judged by the fame word which commendeth rhee co watch
and pray, and to walk in hohnefs with God] it will much »
awaken the foul to duty: And if Faith do but fay sloud to a |
tesnpted Ginner { Fhe Judge is at the door, and thou mut =
hear of this again, and review fin when it will have another |
conntenance } it will do much to kill the force of the tempta- |
‘tion, Rom. sq, ta. Phil. 4. 17. Heb. 13. 17. Mat, 12. 36. 2Pet,

.11, 12. _* So
Dirc&, 9. Be fure that your heart-fubjection to God be fixed,
‘that you may live under the fenfe of'bis Authority.
For as Gods Veraciny is the formal obje& of all Faith i fo

0@5

| _ The Lifeof Faith, _ |
Gols Authority is thé formal objet? of af obedirace: Ant there-
fore the deep renewed apprehenfidns of hts Majefly, his Waf-
dom, and abfoluré Authority, ‘will maké us perceive ‘that all
things and perfons mult give plac to bim, and he to none; and
will be 4 conftant {pring within us, to miove the will to a rea.
7 Obedience im particutar cafes, Mali. 6) Marrs. 23. 8, 10.
er. 5.2200 a . ALCCG. 13566646
Dig. 10, Keep in mhemoyy fonte plain texts of Stripture for
every particular duty, and againft every partitularfins which I
would willingly here write down, but rhat ‘the book fwelleth
too biz, ahd it is {6 plentifully doné already in: moft Cate.
chifms, where they confirm alffuch commands with the texts
-- Of Scripture cited to thar ufe : As you may &e in the Af-
fernblies. Catechifm, with the proofs, and more briefly in

— he
m

— — 8 + ew

Mr. Yobias Eis his Eng!iffi School, where’ a text or more ‘for -

every Article of Faith, and every duty, is recited for che uſe
of children; Gods Word which is'the obje& and Rule of

Waith, (hould be beloré the tye of Faith ih this gicat work of -

caufing our ob “dienceé.

Dirc@.’ 11. Undertand well ‘the different nature ant ape of

Scripture exampie,;'bom ſome of them Bave the nature of a dit

vine Revelation and 4'Law';' dnd others arve'only motives to obe-
dienee and others of thetr are evils tobe avoided byut.

t. To Mifes and the Apoftles of Chrift, a’fpeciahCommiffion -
was printed, toone to ſettle the Tabctrcle and: its worthip; .

and tothe’ other, to’ fertle the order$ of the Gofpel Church:
Chrift fent them to teach all things, whatfoever be commanded,
Mat. 28.20. And he promiled to be with them, and to fend
them the Spirit to lead them intoall truth, and vo bring alf things

totbeir remembrance, Accordingly they did obey chis Commit- -

flon, and fettled thie Gofpél Churches actording’ tb the ‘will of

Chriff; and this many years before any of the New Teſta-⸗

ment was written. Therefore thefe adts of theirs have the riax
ture and afe ofa divine Revelation #nd a Law. For if chey
Were fallible in this, Chri& mult break che forelaid’ Pro.
tmife. a

_ a. But all the A@s ofthe Apoftles which were either about -
indifferent chings,or which were about forecomimandéd duties, .
ard not in the execution of the forefaid Commiffion, fox waich :
aii they .

— — — — ee ee — — — —

| The Life of Faith,

they had the promile of infallibilicy, have no fuch force or in-
cerpretatior. For 1. Their holy ations of obedience to for-
er Laws, are not properly Laws tous, but motives to oy

Gods Laws: And chis is the common ufe of all other good .

examples of che Saints tn Scriptare: Their examples are to be
sryed by the Law,and followed as fecondary copies or mocives,
and not as the Law it felf, 1 Cor. 11. 1. Be ye felowers of me,
even as Lalfram of Chri, Heb. 6.12."Be folorcrs of them,
abe rbrough faith and patience de inbcrit the prowefe. 1 Cor.4.16.

Pyhnil. 3. 17. 1 Theſ. 1. 6. & 2.16. 5 3.7.9 Heb. 13.7.

2. And the evil examples even of Apoftles a:¢ to be avoided,
as allother evil exampks sccosded in the Scsiptares are; fuch
-as Peters denial of his Lord, and the Difciples all forfaking
him, aod Peters finful (eperation and diffimulation, and Ber-
sabes’ with him, Gal. 2. And the falling out of Pani and Ber-
nabas, &c.

g. And the hiflory of indifferent actions, or thole which
were the performance but of a temporary duty, are taftructing
to us, but not examples which we mboéi imitate. I¢ is no di-
vine Faith which forgeth an obje@ or rule to it fclf. What-
foever example we will prove to be obligatory to us to imé-
tate, we muſi either prove, 3. That it was an execution of
Gods owa commiflion, which had a promik of infallible guid-
ance: Or 2, That i¢ was done according to fome former;
Law of God, which is common to thtmand us, (Asthe fir

_ muf be the revesling of fome duty extended to this age, as

well as that.)

Direct. 12. Faith muff moke great uſe of Scripture examples,
both for motive and comfort, when we find their cafe te be the fame
witb orrs, 7 )

We cannot conclude that we muft imitate them in extra-
ordinary circumfances ; not can we conclude that God will
give every extraordinary mercy to us, which he gave tothem

(as that he will make all Kingeas he did David,or all Apolties,

or raife all as he did L:xerm now, &c.) nor that every Be-

* Hever fhall have the fame outward things, or thall have ju

the fame degrces of grace, cc. But we may conclude that we

fall have all Gods promis fulGilled to us, es they had to

them 5 and fhall have all that is ſuitable to our condition. As
Devid

— The Life of Faith. —
David was pardoned upen sepentances fo may others: Icon-

feffed, and thou forgave; Fog thia foal every ene that is godly
pray to,theg-——-~ Pal. 32..5,6. Hath God_pardoned a Me-
naſſeh, a Peter. a Poyl, Cro, ugousepentance 2 .{6 is he ready to
do to ws.. Hath be helped she.dittreiicd? hath-hq heard apd

pitted, even the, weak a faith 2 fo we-may hope he will do

“by us, Iſæ. 3% 10, 21+ Pgh 046. 3-Afls 97. 20. Fonab 2.4.

- We hage the fame God, the. fame Chiid. the ame Promife,
af we have the fame. Faith,. and. pyay..with the fame Spiric,
Rom. 8. 26. Heb. 4. 35... Though we may-nochave.jult the
fame cefe, ox she ame wtanyer-of delivesance. . Therefore it is
a mercy that the Scripture is. waitggp hiflazically ; And: there.
fose we Seould-semernbes (ach papeisular qxamplcs.as Git our

- OWHR EAR. 2 Fd bp wre ie eo Tt oo

Rw er a, | : 4% €b 4, a
. 2 2 . ogee 2 % 8 e

. Sais 9 | |’.) art Vv.. ——
| Direttions kale to lige by F aiskeupen: Gees Bramifes,.
. . ” ¢ oan — ae ae we
\His part of the work of Faith isthe mose neble, becaufe

A che eminent. part of the Golpgl is she Promifes,og Covenant
of Graces. and. itis the mone wrerfferd: becanle ous lgpled mi- :
Erable fare hath made the Prowifesfo-pogcfary zo qut ules .

The helps to hauled hescin arethefea . - -

Direth. ». Canfider that,essry Prantfa of God, is the exprefin

of bis immutable will and counfel. Do
It isa great diſpute among the Schaokmea, whether God be

obliged tons by his Rremifes >. When she word [ebli-
gétion | it felfis but a metaphor, which muft be caft away or -

explained, before the:-queftion can be anlweexed ; God cannot

be hopnad at man is, who tsaneferreth a. propticty to anothes

ſfrom himſelſ: or maketh himélfs proper: debter in point of

communicmive Juftice; or may he feed at Lew, end mdeto |
peaforse agains his will. :- Busit isehighes: obligation then all .

this which jpeth apon God. . His Peser, Wifdem and. Geodnef,
whicll are hamlelf,- do confitace his Keracity >. And his very

;
the

Being, 1s the infallible
om Hh

Nature is immatable, andi and thercfore his Nature and .
of

fulfilling of he Bromiles ;
. € .

eee)
- 942: The ‘Life of Faith. .
| He freely made chem; but he necifferily performeth them =
Aad cherefore the Apoftle faith, that Godsbat cannot lye beth
‘promifed eternal life, before the world began, which is either
[prowifed according to bie counſel which be bad before the world
Lrgan | or[from the beginning of the world} Titus 1. 2. Or as
the word alfo figaifiech many dyes age. And Heb. 6. +7, 18.
Wherefere God willing more abundantly to foewte the beirs of
Provwife, the immutavility of bis counfel, confirmed ity an oath;
that bytwoimmus able things, in vhich it was impoffitle for Gad
te lye, we'might beve a ftrong conflation, who bave fl-d for refuge,
. ~ . to lay hold upon the bope fet before us: which bepe we bave as an
Anchor of the foul, bo:b fure and fledfeft---And therefore when ©
the Apoftle meaneth, chat Chrift will not be unfaithfal to us,
hisphrafe is, He cennet deny bimfelf, 2 Tim.2.13.-As if his
very Nature and Being confifted more in his truth and fidelity,
than any mortal mans can do. |
Ditrtect. 2, Underftand the Nature and Reafons of Fidelity
Among mtn, viZ%. 1. To make them conformable to-God: And
2. Temeintain al Fuftice, Order and Virtucintbe world. And

when you have pondered chefe two, you will {ce that it isim-

pcflible for God to be unfaithful: For 1. If it be a vice in
“the Copy, what would it be in the Original !. Nay, would not.
falfhood and perfidioufnels become our perfedion, to mske us-
lke God ? 2. And ifall the world would be like a company-ef -
encmies, Bedlsms, bruits, or worfe, if it were not for the-
remnants of fidelity, it is impofhble chat the Neture os WB of
Ged, thould be the pattern or original of fo great evil:
Dire. 3. Confider what æ foundation of bis Promiſis Gid

bath laid in Fefu Chrift,and what a feal bis blood and refurredion -. |

as unto them. 1

When it hath coft Chriſt fo dear to procure them, certainly
God will not break them. A Promife ratified..in the blood:
ef the Son of Gad, called the blood of the everiefting Covenaat,
Heb. 33. 20. and by his rifing from. the dead, can never be-

broken. If the Law given by Mofes; was firm, and 2 jot or |

tittle fhould not pafs away-cill all were fulfilled, much: more
the word and ¢teflament of the Mediatour of a better’ COve-

+ Mant, 2 Cor. 3.20. Allthe Promifesin bim are Yomand Amen; .

thatis, they are afferted ox made in him, and they are ratified,
- | and.

— — — — — — — — — — — —— —

thefied, AAs 13.34. 1fa.55.5. Rom. 4. 16.

The Life of Faith gs. 2B

amd fhall be fulfitled in him. Heb. 3.6. He bath obtained amore

excelent Miniftry, by bow neuch alſo be athe Mediatour of a bet-

" ter Covenant, which war eftablifhed on better Promifes, And .

thofe that ase better, cannot be lefsfure, It is the -fure mercies |
of David, that are giren u“, by a Promife which is fure to all.

Direct. 4. Confidr well that it is Gods own intereft to fulfil 7
bis Promifis; for be attsineth not that glory.of bis Live and Grace |
inthe perfection of bis people tillit be done, which be defigned in
the making of thew. | . ,

And certainly God will not fail himfelf and his own intereft.
The heppinefs will be ours, bur it will be his everlafting plea-
fure to fee his creatures in their perfeQion. If he was fo plea-

fad after the Creation, to {ce them all good, that he appointed

a Sabbath of Reft, to celebrate the commemoration of it} how
much more will it pleafe him to fee all reftored by Jefus Chrilt,
and brought up to that perfe@tion which 4dam was but in the
way to he finned and fell thort of the Glory of God. He.
will not mifs of his own defign, nor lofe the éverlafting com,
placency of his love. oy
Dirc. 5. Confider bese great firefs God bath laid upon the be-
lief of bis Promifes, and of bow great ufe be bath made them in,

abe world.

If the intimation of encther worldand reward which we find
in Nature, and the Promi/e ef ic in Scriptures, were out of the
world, or were not believed, and fo men had nothing but
temporal metivés-to rule their heasts and lives by, O what an
odious thing would man be? and what a Hell would the

- world Be? Fhave elfewhere thewed that the Government of

the world is mainly theered by the hopes and fears of another
life, and could nor’de otherwile, unleſs man be turned into fag
worfe than beaft. And ctrtainly thofe Promifes cannot be
falfe, which God hach laid fo great a ftrefs on, and the belicf
of which is of fo great moment. For the wife, and boly, and
powerful God, mithes needeth a lye, nox can uſe it to fo great
Dire. 6, Toke notice bow agreeable Gods Promifes ara to *

the ature beth of God and man.

It is not only Gods Precepts that have s congruence to.ne-
bee he ot U7 Rha - — taral

rn think you want, in bodily things

The Life of Faith.

tural Reafon, but his Promifes alfo, It is agreeable to the Na-
ture of Infinite GooducR to de pood: And yet we fee that he
doth not.do toali alike. He maketh not every creature an
Angel, noraman: How then fhall we difcern what he in-
tendeth to do by his creatures, but by their fcveral matures :.
The nature of every thing’ is fitted to its ufe. Seeing ther.fore
God hath given man a nature capable of kyoming, loving and
enjoying him, we have reafon to think he gave it not in vaine

And we heve reafon to think that setwre may be beought up-

to its own perfcCtion ; and that he never incended co imploy
man all his daies on earth, in feeking aa end which cannot be
attained. And yet we. fee chatfome do unfit chemfelves for-
this end, by turning from it, and following vanity : and that
God requireth cvery man as a free Agent, to ule his guidance.
and help aright, for his own preparation fo felicity. Therefore
reafon mey tell us, that thofe who are fo prepired by the
neareft capacity, and have a love to God, and a heavealy
mind, fhell enjoy the. Glory which they are fitted for. And it

lelpeth mach our belief of Gods Promiſe, to find that Reaſon

thus difcerneth the equity ofie: Yegto find that a Cicero, a
Seneca, a Socrates, a Plato, &c. expected much the like ſcli-
city.to the juft, which the Scriprtre promifeth. |
Dire. 7. Be fure to wnderjtand Gods Promijes aright, that
jon expel nat that which be never premifed, and take ust pre-
famprion to be Faith. . —_
" Many do make promiles to themfelves by mifunderGand-

mg, at.d Jook chat God thoald fulfil them: and if any of them -

be not fulfilled, they are ready to ſuſpect the truth of God.
And thus men become falfe Prophets to themfelves and othexs,
and fpeak words in the Name of the Lord, which he hath ne-

wer fpoken, and incur. much of the guilt, which God oft

chargeth on falfi Prophets, and fuch as add to the Word cf.
God. It is no {mall fault to father an untruth on God, and to

call thet his Promife which he never made. 7

Dare. 8. Think not that-God promiferb you all that you-defre

° ° °

lt is not our own defires which he hath madethe mesfure of

his outward gifts; no nor ofour own Opinionof our Neceffity
neither: ¢lfe mo men would have nothi —

~ a

ng but riches, and

The. Life of Faith. = SCO

health, and love: and zefpe@ from men; and fw wouldhave
any want, or pain, orfuffering. But it is fo much as is good,
r. To the common ends of Government, and the Socicties
with which we live. 2. And to ourfouls, which God doth
promife tohisown, And bis Wifdom, and not their partial”
conceits, fhall be the Judge. Our Father knoweth what we
need, and therefore we muft ceft ous care on him, and take
ROt too perticulay nor anxious thoughts for our felves, Mas.
6. 24. to the end, 1 Fet. 5 7. . =
. Dise@. 9. Think aot that Ged promiferh you all tbat yeu will
ak; ne not that which be commendeth youto ask; unlefs it agree
with bia promifing wil, as well as with bie commanding will.
__ + That promife of Chraft, Askend ye Mall receive, Oc. Aad
gebasfoever you ask the Father in my Neate, according to. bis will, -
be will give # you , are often mifunderftood: and these isfome.
difficulty in underflanding what Vill of God is here meant: If
it be his Decreeing Will, that is ſectet, and she promife giveth
us nofure confotation ; If ic be meant of his Promifing Will,
what ufe is this general promifefor, if we muſt have a partisn-
lar promifé alfo for all that-we can expect? If it be meant of
his Commanding Will, the event notorioully gaisfayeth it:
For it is molt certain, that ſince the Church hath long prayed .
for the convesfion of the Infidel world, and the seforming of
the corrupted Churches, &c. it isnot yet done: And it is all .
Chriftians duty, to-pray for Kings, and all in Authosity , and.
to.ask thet wiftom and grace for shem.whick God doth fel-
dom give them: And al! Parents wha are bound to pray for
grace for their children, do not {peed according to their

-* Objet. What is becaufe that prayers for “otberwten, fuppofe
otbers'te conrun in the qualifying conditions as well as our felves.
But tite promifr is meant only of whatfocerr. we ak, for our felves
as be ammandesd, ov-for ethers who are prepared as be tequiretò.
stuf. +. flo, then the promife is noc only made to our pray-
sug Bs ammunded,. 2. 1¢ carmot be thonght ‘that our praysrs-
for infidels, wh3 mutt havd tapering, prac teelork. chey. can he
aprepared; fhould’be shut dafjended “their Preparation of -
| themfchves. 3. Ir umytie o datz to pfay for many things: for
= em Felyest0, :which yet ve coal not particularly . wecive :
. oy 3 6-.

‘

en at

246 J Fhe Life of Faith.

As a Miniſter may pray for gecater æbilities for his work,
&c. .
Object. We pray not as commi anded fev eny ſucb things, if we
pray not Conditionally fer them. Anfo. But thil the d:ficu'ty is,
What is the condition to be inferted ? whether it be, If Gad wil ?
Or, If it defer our good ? Os, If it be for the univerſol goed of the
world? Lie were che left, chen we might be fuse of che fal-
vation of all men, when we ask i¢; and the fecond:cannor be
the condition when we pray for others : ‘and if it be the firff,
then ic telleth us that the commanding Will of Ged is not it
which is principally meant inthe promife. -—
In this difficulty we muft conclude,that the text refpe@eth -
Gods Will comprehenfively in’ all thefe three forementioned
reſpech; but princarily his promifing Willia matters which fall
under promife, and his desrecing Wilin things which he hath
thoughe meet to make no promife of: and then fecondarily,
his comorending Will tous; but this extendeth not only: to
> prayer itclf, but alfoto the manner of prayer, and to our
compundl and ſub ſequent endesvorrs. And fo this meeteth and
clofeth with the former Wi of God: becaule we donot pray
according to his tommending Will, unlefi wedo ic withducre-
fpe& co his promiſing and decreeing Wil, And (0 it is, as if it
were faid [ Of af shofe things which Ged beth promifed or de-
crecd, whatfoever you askin my Name, ina manner agreeable ta
bie Command, ond do fecond your prayers with faithful endeavevrs.,
you fall obtain it , becanfe neither bis desrees or promifes ave
nakedly, er meerly togive (uch a thing , bus complicately to give

it in yhis wayofasking.| a :

; hoa as to the ObjeGions in the b-ginning, I anfwer,
a. Where only Gedd decreeing WAP is thé werſure of the mate
ter to be granted, the text intendethnot-to use particular af
firme of che thing, but the comfort that we ahd eur prayers
arc accepted, and they fhall be granted if ic be noe fuch aching,
as Géd in his wifdom and eternal counfel, hash ſceretly deta
mmed not todo. As if ybu pray. bdr the soevesfion of the
“King dont of Chine, of V Indef OF Tertaty dca.

‘ And 2.. Where Gods :Prenfa Fach :g vehisis Redurby of the
‘ching in particular; yet this geatrel-promife, and our -preyer,
arc neither of them in viin. Boast. The generat promife

. ai 4 dot

= “The Life of Faith.
-doth borh confirm ous Faith in general, whichis a helpto us

in each particular cafe; and alfo tt directeth us to Chrift as the

means, in whole name we are to ask all chings of the Father ;-

and affareth us,that it is for his fake that God doth fulhl thofe -

particular promifes tous. 2. And prayer in his Name, is the

condition, way or means of the fulhiling them.
Ir is a very common errour among many praying perfons,

to think that ifthey can but prove it their duty to ask fuch a-

thing, this promif cellech chem, that they fhall have it: Bue

you fee there is more neceflary to the underftanding of it

than fo. . |
Dire. 1a. Think not shat God prom ſetb you all shat you de

believe that yeu ſhall receive, oben you ask it , though it be with:

miver fo Confident an expe ation,

This is a more common errour than the former: Many
think chatif the thing be but /awful which they pray for, -

“Bauch more if it be their duty to pray for it, then a particular
belief that they fball receive it, is the condition of the promife,

247

‘and therefore that they (hall certainly receive it, As if. —

they pray for the recovery of one that is fick, or for the
converfion. of one that is unconverted, and can but be-

_ Geve that it thalt be done, they. think God: is then obliged by -
promile to do it, Merk. 23. If thou canft delieve,alithings ave:

peſſible. And 11.23, 24. Wboferver foal fay to this Mountain,

Be thou removed, & c. and foal! not doubt in bis beart, but believe,
ec. Therefore I fay unto you, what things foever ye drftre when:

xe pray, believe that ye receive them, and ye (ball bave thevr.

. Axfw. The reafon of this was, becaufe they hada Becial. -

promife of the gift of miracles, as is expreft, Mark 16. 17, 18.
And even this text is fuch a particular promife : For the firis

of miracles was then given to confirm the Gofpel, and gather -
the fin? Churches, and Faith was the condition of them:: Or -

the Spirit, when ever he would work: a miracle, would firft-

work an extraordinary Faith to prepare for it. And yee if -
you examine well the particular texts, which {peak of this --
fubje&, you thall find that as it was the doubt of the divine -

Autharity of Chrifts teftrmoay, and of his.ows-real power,

which was the unbelief of thoſe times, fo it was the belief of -

hig Authority end Rewer, which was the Faith required ; aod

⁊

248

The Life of Faith.

chis is oftener expreffed chan the belief of the event is extolled,
it 1s becaufe the belief of Chrifts Power is containedin it, {if
shou canft believe, all things are poffible, Mark 9. 23. Not (ail
things fall come so pafs | Mat. 9. 28. The blind men came te
bine, ard F cfs (aid, Believe ye that Iam able todo this? They
faid unto bins, yea Lord: Then touched be their eyes, faying, as-
cording to your faith beit unto you. So the Centurions faith ‘is
deferibed as a belief of Chrifts Powir, Mat. 8.7, 8,9,10. So isit
‘in many other inflances. |
So that this text is no exception from the general Rule; but
the meaning of it is, Whetfoever promifed thing you ask, nut
doubting, ye foall receive it: Or doubt not of my enablmg
power, and you hall receive whatever you ask, which T have
promifed you; -and miracles them(clves fhall be done by -

ou.
’ Objet. But what if they bad only daubted of Chrifts Will ?,
Anfw. Uthey had doubted of his will in cafes where he ne-
‘ves expref his will, they could not indeed have been certain of
theevent (for that is contrary tothe doubt.) But they could
not have charged Chrift with any breach of promife ; and
therefore could not chemfelves have been charged with any.
unbelief. (For it is no unbelief'to doubt of that will which
never Was revealed.) But if they had doubted of his revealed
| swill concerning the event, they had then charged him with
falſhood, and had finned againft him, as illas thofe whodeny
his power,

And the large experience of this our age,confuteth this fose-
faid crrour of a particular belief : For we have abundance of
inftances of good pcop'e who were thus miftaken, and have
ventured thereupon to conclude with confidence, that fuch a
fick perfon ſhall be healed, and fuch a thing fhall comic to pafs;
when over and over the eventhath proved contrary, and
brought fich confidence into contempt, upon the feiling
of ie. sO

Dise®. 11. Think not shat beeaufe fome ftrong imagination
bringeth fome promiſe to your minds, that therefore it belongeib
unto you, wnloh wpow trys, the true meaning of it do extend ta
yen. =

_ Many and many an honeft, ignorant, melancholy womans

— ——

—

The Life of Faith.
hath told me what abundance of fudden comfort ‘they have
had, becaufe fuch atext was brought to ther minds, and fach

_ @ promife was fuddenly {ct upon their hearts; when as they

miftook the very fenfe of the promife, and upon true enquiry,

20 Onn eet on

249

it was nothing to their purpofe. Yet it is bcft not rather to -

contradi@ thefe mifiaken and ungrounded. comforts of fuch
perfons: Becaufe when they.are godly, and have truc right to
founder comforts, but cannot feeits itis better shat they: fup-
port themfelves a while with fuch miftakts, than that chey
fink into defpair. For though we may not offertbem fuch
mniftakes, nor comfort them by a lic; yet we may permit that
which we may not do (as God bimfelf doth.) It isnot ae all
times that we are bound to rectifie other mens miftakes, viz,
not when it will do them more harm than good. .

Many an occafion may bring a text to our remembrance
which concerncth us not,without the Spirit of God. Our own
imaginations may do much that way of themfelves. Try there-
fore what is the true fenfe of the text, before you build your
conclufions en it.

But yet if indeed God bring to your minds any pertiscut
promife, L would not bave you to negle& the comfort
of it.

Dircct. 12. Think not that God bath promifed to all Chri-
Stians the fame degrees of grace, and. therefere that you may ex-

@ as much as any otbers bave. | .

Obje@. Bat foall not all at lat be perfch? and what can
sherve be added to perfeZion ?

Anſw. The perfeGion of a creature is te be advanced to
‘the highe ft degree, which his own (pecifical z->d individual na-
ture are capable of: Abcaft may be perſect, and yet not bea
man: asd aman may be perfct, and yet not be an Angel.
And Laxerue may be perfc&, and yet not reach the degree of

Abrabam. For there is, no doubt, agradual deference between ~

the capacities of (cveral individualiouls, of the fame ſpecies:
As there is of ſeveral veſſels of the &me metal, though not by
{uch diffrence of corporal extenfion. And there. it ‘no great
probability chat all the difference in the degrees of wit from
the Idect to Aebicopbel, is founded only in the bodily organs 5
and not at allin the fouls. And it is certam, that there are
Li various

⸗⸗

250

The Life of Faith.

various degrecs of glory in Heaven, and yct that cvery one |
there is periect.

But if chis were not fo, yet it is in this lifeonly chat we sre
now tclling you, that all Chriftiens havc not a psomife of the
fame degrees.

Object. Bat is mot additional grace given by way of reward ?
And then bave not all a premife of the fame degree which the bef
attain, conditionally if they do as much as they fer it ? ,

Anſu. O yes, objeGive, bat not fubjedtive, b:caufe all have
not the fame natural capacity, nor are bound tothe fame de
gree of duty aso the condition it felf. As perfe@ion in Hea-
ven is given by way of reward, and yet all fall not have the
fame degree of perfection; fois it as to the degrecs of grace on
carth. 2. Allhave not the fame degrees of the firft preventing
grace given them ; and therefore ic is moft certain that all will
not uſe the fame degree of induſtry for more = Some have bat
one talent,-and fome two, when fome have five,and therefore
gain ten talents in the improvement, Met. 25.

All muft firive for the higheft meafure: and all the fincere
may at laff expe& their own perfe@tion : But God breaketh no
promife, if he give them not all as much as fome have.

Direct. 13. Much lefs bath God promifed the fame degree of
common gifts to all. ,

If you never attain to the fame meafure of acutenefs, learn-
ing, Memory, utterance, do not think that God breaketh pro-
mife with you: Nor do not ¢all your prefumption by the
maine —* if you have ſuch expe@ations. See 1 Cor. 12.
tnroughout.

Dire. 14. Gad often promifeth the thing it felf, when be pro-
miferh the time of giving it : Thevefore do not take it to be an att

4 sith, to believe a fet time, where God bath fet no time a

Maxy are the troubles of the righteom, but Ged will deliver
sbem ont of all, Pial, 37. But he hath not fet them juſt the
time. Chrift hath promifed to come again and take us to bim-
Self, Joh. 14. 1,2.3. But of that day and bour knowetb no maz.

od will give neceffary comfort to his fervants; but be beſi
knoweth whe it is neceſſary: and therefore they mud not
ſet hima time, and fiy, Let it benow, or thou breakett thy

. word.

The Life of Faith.

word. Patient waiting Gods own time, is as neediul as ‘be-
lieving : Yea he that believeth, will not make hafte, -/fs,
28. 16. Rom. 3.7. 2 Thef. 3.5. James 5. 7, 8. Heb. 6.12.
& 10> 36. & 12.1. James 5. 7. Revel. 13.10. & 14. 12.
1 Thef. 1.3, 11.
Dirc&. 15. God eftenpromifesh the thing, when be promifeth
niot etiber in wbat manner, or by what inflrument be will de
it.
He may deliver his Church, and may deliver particular per-
fons our of trouble 5 and yet do it in away, and by fuch
means as they never dreamed of. Sometimes he foretelleth
us his means, when it is we chat ia ducy are toufe them. And
fometimes he keepeth them unknown to us, when they are
only to be ufed by himfelf, Inthe Mount spill the Lord be feen4
bat yet Abrabem thought not ofthe Rem in the Thicket. The
Ifraelices-knew not that God would deliver them by the hand
of Mofes, A&s 7. 25.

Dirc&. 16. Take not the promifes proper to ene time ov age of
the Church, as if they were common to all, ov unto ws.

There were many promifes to the Hfraclites, which belong
not to ns, as well as many precepts: The increafe of their
feed, and the notable profperity in the world which was pro-
mifed them, was partly becaufe that the sotive thould be ſuit-
ed to the ceremonial duties, and partly becaufe the eternal
things being not then fo fully brought to hghe as now, they
were the more to be moved with the prefent outward tokens
ofGods Love. And fo the gift of the Spirit of Miracles, and
Infallibilicy, for writing and confirmirg Scriptures, was pro-
mifed to the firft age, which is not promifed to us.

Direct. 17. Take not any good mans obfervation in thefe times

for an univer fal promife of God. '

For inflance, Devid faith, Pſal. 73. I beve been young, and
tow am old; yet did I never fee the righteous forfeken, nor bis
feed begging their bread. But if he had livedin Gofpet times,
where Sod giveth greater heavenly bleffings and comforts,arid
calleth men to higher degrees of patience end ‘mortification,

and contempt ofthe world, he might have feen many both of
the sighteous and theirfeed begging theifbread, though not

forfaken, yea Chrift himfelf asking for water of a woman,
" Fobn 4. 7 lis Die,

agi

252

The Life of Faith. |

Direct. 18. Take beed ef making preveifts to feem initead of
precepts, as if you were te dethat Your felves, which God bath
promifedthat be wil do,

If God promife tq deliverh Church, or to-free any of. his
(ervants from trouble or pesfecution, you muft have a precept -
to tell you what is your own daty, and what means you muſi
uſe, before yjou muſt attempt-your own deliverance. What God
will do, is one thing , and what you muft do, is another. This
hath been che firange delufion of the people that call chem-
felves che Eisfth-Monarchy men in our times; who believing
chat Chrift will fet up rightcoufnels, and pull down Tyrants
in the earch, have chought that therefore they muft do it by
arms ;.and fo have been drawn into many reb:!lions, to the
fcandal of others, and their own ruine.

Disc. 19. Take beed of mifiaking Prophecies for Promiſu
specially dark Prophecies not underftood.

- Many things are foretold by God in Prophecies, which: are
mens fins: Hered, and Pontiw Pilate, and the people of the
Jews, fulfilled Propbesies in the crucifying of Chrift; and aif
the perfecutors and muderers of the Saints, fulfil Chrifts Pre
poesies; and fodo alt thathate us, And fay af manner of evil

. falfly agsing us for bis feke, Mat. 5.11, 12. But the ſin is never

the.lets for that.. It is prophefied thet the ten Kings foal give
up their Kingdoms A+o-the beaft that inthe left datcs fosd come
fcoffers walking -efter their own lufts ; and in the left dates (bal
be perilous times, Oe Thele arc not Promifes, nor Precepis.

It hath lamentably difturbed the Church of Chrit, when

_ ignorant fclf-conceited Chriftians, who fcejnot the difficulty,

grow confident that they underftand many Prophecies ‘in

Daniel, che Revelations, &c. and thereupon found their pre-

ſumptim (milcalied faith) upon their own wiftakes, and then
form theis prayers, their-communion, their praGice into fuch
{chifm, and fedition, and uncharitable waies, as the interch

_ of theis opinions do require (as the Millenaries before men-

tioned have done in this generation...)
Dire&. 29, Think not thet all Gods Promifes eve made to
meer fincerity, andthat every trye Chriftion muft be freed from
all penal burt, bowever they bebave themfeives. oT
Bor theze are farther helps of the Spirit, which are promifed'

only

eee ee

The Life of Faith, 253

Only to our diligence in attending the Spirit, and to the degrees
of induftry, and fervour, and fidelity in watching, praying,

. Rriving, and other ufe of means. And these. are beavy cha-
fifements. which God threetneth to the godly, when they

. misbehave themfelves: Efpecially the hiding of his face, and .
with- holding any meafure of his Spiait. The Scripture is full
of fuch threacnings and inftances. ————

Direcè. 21. Much lefs may you imagine thet God bath made
any. Promife, that olf the fins of true Believers Moll work together -
- fev their good.’ — —— Dt ,

They mifcxpound Rom. 8. 28. who fo expound it (as I
have elfewhere thewed.) For-1. The contexte confirmeth it
to fuffcrings. 2. The qualification added [to pheeue shat . love
Ged:} doth thew that the abatement of love to God, is none
of the things meant that thall work ous good. 3. And it thew-
eth, chat it is Leve as Love, and therefore not the leaf that-is
confiitent with neglect and fin, which is our full condition.’
4-Experience telleth us,that too many true Chriftians may fall
from fome degrees of grace, and the Leve of God, and dic ia
a lefs degree than they once had. and that lefs of holinels doth
not work for their good, 5. Anditis nota thing {uitable to
all the reft of Gods method in the Scriptures, that he thould ©
afure all: beforehand, that all their Giss thall work: for their
-good. Fhat he fhould command. obedience fo ſteictly, and
promife rewards fo liberally, and threaten punifhment fe ter-
ribly, and give fuch frightful -examples as Selonens, Davids,
and others are; and at the fame time fay, Whatever fin thon
conmitseft inwardly: or outwardly by neglecting my Love, and
Grace, and Spirit, by loving the wosld, by pleafing the fich,

as David did, &c. it thall ali be turned to do thee more good
thenhurt. This is not a fuitable means to men in our cafe,
to keep them from fin, nor to caute their perfeverance.

Direct. 22. Underftand well whet Promifes axe uniucrfal to |

ra Believers, and what ave but particular end preper to fome

There are many particular Promifes in Scripture, made by

name, to Nash, to Abrabam, ta Mofes, to Aaron, to David, to -
Solanon, to Hezekiah, to Chriſt, td Peter, to Paul, &c. which we

cannot fay are made tous. Therefprethe Covenant of, Grace,
li 3. which.. .

334 —CO*~C:‘“‘C:*‘:;*‘SS:*CW Sts Fait }

- wphuch is the Univerfel Premife, mult efpecially be made che

ground of our faith, and all other as they are bsanches snd ap-
purtesances of that, and have im the Scripture fome trne fig-
nification, chat they indeed extend tous. For if we thould
believe thet every Promife made to any Saint of God (as
Hannob, Sarah, Rebeceg, Elizabeth, Mery, Gc. do belong to
us, we fhould abufe ous felves and God. And yet to ms they
have their uſe.

Dice&. 23. I és of very great wapertance, te underfiund whet
Promifes ave abfolute, and which are fufpended upon any condi-
sions to be performed by, and what cach of shofe conditions

is.
As the Promile to the Fathers that the MeZieb fhould
‘come, was abfelate. God gavenot a Saviour to the world,

fe as to fufpend his coming on any thing to be done by man,
Fhe net drowniag of the world, was an abfolute Promiſe
made to Neab : fo was the calling of the Gentiles promikd.
Bat the Covenant of Promifes fealed in Bsptifiw; is conditional:
and therefore beth parties, God end man, are the. Covenenters

thercin.

And in the Gofpel the Promifes of our firft JaGification and
Adoption, end, of ous after pardon, end of our Juftification at
Judgement, and of our additional degrecs of grace, and of oar
feedom from chaftifements, have fome difference in the con-
‘ditions, though true Chriftianity be che main fubftance of
thern Micer Chriftionity, or true confent to the Covenant,
ts the condition of our firft Fuftificetion. And the comtinuanee
of te, with sfwal fincere obedience, is the condxion of non-
on, or of continaance of his fiate of Jufification: And
the uſe of prayer and ether mexns, is a condition of our further
tion of seve grace. And pevfeverence.in true holincls

fication en whi more-saen.) believe -ebe futhil fan

. 34. LIou cæn we Gf oelicve-

hf ec Premifes, en you know ve bie perform 1

Condition. . , .

« It is prefemption, and not feieb, foranimpeniteat perfon to

expect the benefitof thoſe Promifes, which belong to the

penitent only: And ſo it isfor him thet fosgiveth not other,
. to

— — — ep a aaa ae a —— ——— —— — — —

th faith, is the condition of our fixe! Faftificetion-and Giei-

s The Life of Faith. |

to. expect to be forgiven hie particular fins; And fin allthe
seft of the Promifes. |

Dire. 25. But be ſure that you aſoribe na more to your ſelves,

- for performing any condition of a Promife, than Gad dath.

A condition as fuch is ino cafe at ail of the performance. of
the Promife; either natural or seral: qnly the sas-perfor-
mance of the condition is a caufe af the now pesfermance of the
Promife : For the true nature of a condition as ſuab, is Only ta
_ fufpend che benefit. Though xaturally a condition may be me-
ritevious among men; and for. their ewn commodity (which
God is not capable of) they ordinarily make -only meviterions
atts to be conditions; As Gad alfa doth only {uch a&s as are
pleafing to bim, and fuited to their proper ends. - But this is
nothing to a condition formally, which is but te fufpoud the
benefit till it be done.

Direct. 26. When you find 6 Promife te be contmen. or sui-
verfal, apply it as boldly as if your name were written in it 3. end
alfo soben you find that any particular Promife to 4 Saint is int a
branch of that univer{al Promifete all Saints 5 ov to. all thas ave
inthe fame cafe, and find that the cafe and reafen of the Promife
provesip she fenfe of it. to belong to you as well as

_ Wfte be faid, that wbofeever believeth fall not pevifo, batbave —

everlafting life, John 3.16. You may apply it as boldly as if
it were (aid, if show John, or Thomas be ¢ Believer, thou foal
net pevifh, but bave everlafting life. As may apply the abſolut⸗

Promife of the Re/utreGion tomy lf as boldly, as ifmy name

were init, becaufe itis el! that fhall be raifed ( Fobs 5. 22,
24, 25+) 2 Cor, 15. So may I all the conditional promifs of
pardon and glory conditionally | if I'repent.and believe.) And
yOu may tely thence conclude yous cestain intereſt in che
benefit, fo far as you ase certain that you repeat and be-
lieve. 21 _ - ° ’ ce,
And you sead that Chrift promifcth his swelve
Apo be with them, and te reward their labouss, and
to fee that shey fhall be no lofers by him, if they lofe their
lives, &¢. You may believe that he will do fo by you alſo.
Fos though your work be not altogether the fame with theirs ;
yet thisis buts branch of the rommon Promife to all the ſaithful

who mnfi all follow him. on she fame terme of ll denia,

not ?.why, if he believe and truft him, he will ge web bigs, and

try and poffeffions, it # a fign chat he doth not

| The Life of Faith.
Luke 14. 26,27, 33. Mat. 19. Rew.$.17, 18. And on this

ound the promiſe to F ofeus is applied, Heb. 15. I will never
thee mer ſorſohe thes, becaufe it is but a branch of the Co-

venant common to all tne faithful.

Direct. 27. Befurethat you ley the firef of ell your bopes on
she Promifes of Ged, andventure all your boppincf on them, and
whenGed calleth to it, expyefs this by forfaking all elfe far thefe
bopes, that it may appear you veally truſt Gods word, without any
feevet hypocritical referves. |

This 1s the true life, and work, and tryal of faith: whether
we bujidfo much on the Premife of Ged, that we can take the
thing promifed for all our treafure, and the Word of God for
our whele feeurity.

‘As Faith is called a Trafting in Gods ſo itis 2 pradical kind
of Truf ; and the principal tryal of it, lyeth in forfaking all
other nef and hopes, in confidence of Gods promifé
through Jeſus Chriſt.

To open the matter by a ſimilitude: Suppofe that Chrift
came again on earth as he did at his Incarnation, and fhould
confirm his truth by the fame miracles, and other means;
‘and fuppofe Ke fhould then tell all the Country, I have a

“Kirigdom at the Antipedes, where men never dic, but live in

perpetual profpericy ; and thofe of you ſhall freely poffelsit,
who will part with your own eftates and Counrry, and go in
a thip of my providing, and truft me for your Pilot to bring
you thither, and truft me to give it you when you come there.
My power to do all this, I have proved by my miracles, and
my love and will, my offer proveth.] How now will yoa
know whether a men believe Chrift, and truft this promile or

will Leve-al, and venture over the Seas whithesfoever he
condu@eth him, and in that Aip which he prepaseth fos him :
But if he dare not vesiure, or willnot leave his Coun-

‘if you were geing to Ses, and had ſcveral Ships and Pilots

offered you, and you wete afraid left one were unfafe, and the ©
Pilot unskilful, end it were doubtful which were to be tufted;

. ‘when efter all deliberation you chufe ens, and refufe the reff, and

uefolve to venture -your Life and goods in it, this is —

The Life of Faith. 257.

called trafting it. So trufting in God, and in Jeſis Cbriſt, is
not a bere cpinion of his fidelity, but a PRACFICAL TRUST;
and that you may be fure to underſtand cleagly, I will once
open the parts of it diſtinctly. | ,
* Divines commently tell us that Faith is an Affiance or Truſt
in God : and fome of them fay that this is an a& of the sader-
flanding, and Come, that it is an act of the will, and others fay,
that Faith confifteth in Aſſent alone, and that Truf org fine,
is as Hope, a frnit of Faith, and not Faith it ſelf: Aud what at
fiance it felf is, is no {mall controverfie (And fo itis what Faith
and Chriffianity is, even among the Teachers of Chriftians.)
_ The plain ceuth is this ; as to thename of F sith,it fomerime
fignifieth a meer IntelleGual Affent, when the object requireth
mo more: And fometime it fignifieth a praBicesl Truff or Af-
flence, in the Truth or Truftinefs of the undertaker or pro-
miſer, that is, in his Power, Wifdom and Gosduefs, or honefly,
conjun@ as expreffed in his word; asd that is, when the
Matter is pradicel, requiring (uch a traf. The former is oft
called, Zhe Chriftian F sith ; becaufe it is the belief of the trutb
of the Chriftian Principles ; and is the leading part of Faith in
the fullfenfe. But it is che latter which‘is che Chriftien Faith, What true
as it is taken, mot fecundum quid, but fimply; net for a pert, but Fah
the whole ; not for the opinion of men about Chaift, but for :
Chriftianity it felf, or that Faith which muft be profeft in Bap-
tif, and which hath the promife of Fuftification and Salvc-
tion, | , .
And this Truf or Afisnce is placed refpeAively on all the
obje@s mentioned in the beginning ; on Ged asthe firf ofi-
. ’ Cems foundation ; and on God as the ultimate end, as the cere
tain full felicity, and final object ofthe foul: On Chrift ase
Mediatour, and asthe ſecondary foundation, and the guide, ay
the finifber of our faith and falvation; the chicf fub-revealey
and performer : On the Holy Ghof, as the third foyndetion both
revealing and attefting the doctrine by his gifts: And on the
Apoftfes and Propbets ag his Infiruments and Cores chief entruftes
Meffengers ; Andon the Promi/e or Covenant of Chrift as his”
Inftrumental Revelation it fell: And on the Scriptures as the
autbentick Record of this Revelation and Promiſe. And the be-
nefit for vbieb all theſe axe trufted, is, recevery te God, or Re-
oo K k | demption

258

The Life of F aith.

demption and Salvation,, viz, pardon of fin, and Fuftification,
Adoption, Sauificetion and Glorification ; and all things-ncsef-
faery hereunto. a

This Truft is an a& of all the three faculties: (for tbreg
there are) even of the wbole men: Of the vitel power, the
wnderftanding and the wil ;- and is moft properly called A pra-
dicol Truſt; fuch as trufting a Phyfictan with your life and
braltb; ox a Tutor to teach you; ora Mafter to govern and
seward you; ora Sbipand Pilot (as aforefaid) to carry you
fafe through the dangers ofthe Sea: As in chis Gimilitade,;
Afience asin the underflanding, is its Aſſeut to the fufficiency
and fidelity of the Pilot and Ship (or Phyfisian) chat 1 crutt:
Afience in the will isthe cbufing of this Ship, Pilot, Phyficiaa
to venture my life with, aod refufing all others; wich is
eallcd conftnt, when it followeth the motian and offer of him
whem we truſt. Affence in the vital power. of the foul, is
the fortitude and venturing al upon this chofen Truffee : which
is, the quieting (in fome meaſure) difturbing fears, and the
exitms Or conatus, or firft egrefs of the foul towards execa-
tien. —

And whereas the quarrelling pieviſh tgnorance of this age,
hath caufed a great deal of bitter,reproachful,ancharitable con-
tention on both fides, about the queftion, How far obedience
belongeth tofeith ? whether as.a pert, or end, or-fruit, or conſe-
quent ? Yo all this ic is cafily dilcesned, that as sBrgiance ot
Jabjeftion differ from obedience, and-biving my ſelſ to a Mefter,

. diffcrech from obeymg bim ; and taking a man for my Twor,

differech from learning of him; and Marriage differeth from
conjugel duty; and giving up my felf to a Phyficien, differeth
from taking his covnjel and medicines , and taking aman for my
Pilot, fifferech from being conducted by him: fo doth our fir
Faith or Chriftianity dittcr from adual obedience to the healing
precepts of ourSaviour. It is the covenant of obedience and
eonfent to it, immediately entering u-into the pradiice: It is
the feed of obedience; or the foul, or life of it, which will im-
mediately bring it forth, and act ie. Ie is virtuel, bute not
allual obedience to Chrift , becaufe.it. is but the fief confent to
his Kingly Relation to us ; uniefs you will call it that Inception
fom whence all obedience folleweth. But ie may be adwval
i _ . . (common )

Parr ies ail a in, me. ———

«The Life of Faith, - 29

(common ) ebedience to God, where he is believed in and ac-
knowledged before Cbriſt: And all folowing aéts of Faith aftce
the firft, are both the rect ofall other obedience, and a pert of
it; as Our Continued Allegiance co the King is: And a6 the
Heart, when it is the firjt formed Organ in nature, is nO pert
of the man, but the Organ to make all the parts, becaule it is
folitary., and there is yet se man, of whom it can Be called a
- pars, buc when the man isformed, the bears is both his chief
pert, and the Orgen to aCtuate and maintain the reſi.
Object. But Fath as Faith is not obedience. oo
Anfw. Nor Learning as Learning is not obedience to your
Tusor : Nor plowing as plowing is not obedience to your Me-
fer: Orto (peak more aptly, the continuance of your confen& .
that this man be yous Tutor 4s ſueb, is not obedience to hen; -
ut it is waterialy part of your cbedieuse to your Father who
commandeth tt 5 and your continued Abegiance on fubjetlion as
fuch, is not obedience to your King; but as primarily it was
the foundation or beart of future obedience , ſo afterward it is
allo materialy a part of your obedience, being conrmanded by
him to whem youare now fubje&. And (oir is in the cafe
of Faith: and cherefore true Feith and Obedience are as easly
cenjoyned as Life and Motion;and the one ts ever cenneved in the
other: Faith is for Obedience to Chrifts healing means, as
brufting and teking'a Phyfitian, is for the ufing of fis counfel :
and Faith is for love and bely ebedience to God, whichis called
our Sandifiestion, as truſtiug a Phyficien, is fer beaitb. Faith is
smplicive vertual sbedience to a Saviour : and obedience to 2 Sa~
viour, isexplicite operating Faith or-traft. :
I. In the underftending,Faith in Gods Promifes hath all thefe

ats contained in it. ,
1. A belisf that Godit, and that be is perfeGly powerful, wife
and good.

4. A belief that heis our Meker, and ſo our Oaner, our
Ruler, and our sbicf Good (initialy and fineBy ) delighting to de
good; andthe perſect felicicating end and objc& of the
foul. :
- gi Acbelief that God hath exprefed the benignity of his

natuse, by a Covenant or Prouiſe of life to man.

4: To belicve that feſu⸗ Chrit Ged and Man,is the Mediantr_

7a 2

Pat

—

- The Life of Faith. |

of this Covenant, Hob. 8.6. & 9.15. & 12. 94. precuring it,
end entraficd to sdminifter or comsmantcate the bleflings of it,
Fleb. 5.9.

4. To believe that the Holy Ghoft is the feal and witnef of
ths Covenant. : :

6. To believe that chis Covenant giveth pardm of fia, und
Fuiification and Adoption, and further grace, to penitent Be-
Levers; and Glorification to thoſe that perfevere in trae Faith,
Loveand Obedience to the end. mo

7. To believe that the Holy Scriptures ow Word delivered
by the Apofties, isthe fare Record of this Covenant, and of che
bittery and dodirine on which it is grounded.

- 8. To believe chat Ged is moft perfetly regardful and faith.

ul co fulfil chis Coverrant, and that he cannot lye or: break it,

Vitw 1.2. Heb. 6.17, 18.

S. To believe thac you in particular are incladed in this Cos
vent, aswell as ethers, it being univerfal as conditional to
all if chey will repent and believe, and no exception put in
agzin@t you to exclude you, Jebn 9. 16. Merk 16.15,16.

10. To believe or know that there is wetbing effe ta be
trufied to, as our felicity and end peat of Ged; nor as exe
cd by hice of the Mediater, and the forefaid mcens appoint-
e im.

HI. In the Will, Feith or Truſt hath 1. A fimple complacency

fn Ged as believed to be moũ perfedtly goed as fore-delcribed.

2. It hath an e&xal intending and defiving of bim as oxrend

und whole felicity to be enjoyed in Heaven, Gel. 5. 6,7. Ephef. -

3. 37, 18, 19. Col. 3. 4, 3, 4. 1 Gor. £3. BMeb. 11, ‘Mat. 6,
20, 2%.

2. Ic is the turning away from, and refufing aff other {cem-
ing felicity or ends, and cafting «ll our happintſs end hepes
upon God alone.

4. It te the chifing Fe/ae Chri as the only Way atid Me-
distor to this end ; with the refufing of all other, Fob. 14. 6.
‘end trufting aff chat we are or hope for upon ‘his Media-
tion.

TEE In the Vitel Power, it 4s the caffing ¢waly ell inoonften
fears, and the inward refolved delivéring up the- foul tothe

Tuber, Son and Holy Spirit in this Coverant, entering our

fcives

woe — —— —-

- = ~—w “© qd *_~ @m «i? e $j.\|§"=&%

felvesinto a refolved war with the Devil, the World, and the
Fleſt. which in, the performance will refiftus... And thes -
Faith or Truft is conftituted and completedin the true Bap- .
tilmel Covenant. |
Direct. 28. In all this be fure that you obferve the difference ,
berweenthe truth of Faith, andthe bigh degrees. J
The crutb of it is moſt certainly diſceined by (as conſiſirg

gn) (THE ABSOLUTE CASTING or. VENTURING) net

part, but ALL YOUR HAPPINESS and HOPES UPON
GOP and the MEDIATOR ONLY, and LETTING GO
ALL WHICH IS INCONSISTENT WITH THIS.
CHOICE and TRUST. This is truc and Gving Faith and.
Traft, | . . pe

Perdon me that I ſometime ufe the word WENTWRING.

‘ . a

ALL, asf there were any unceriæinty in the matter. f jn-,
tend not by it to expreſi the lealt uncertainty or fallibility in
Gods Promife: For Heaven end Earth thall pafsaway, but .
one jor or tittle of his Ward thall rot pafs, till allbe Gylalled -

But I thall here add, a,

1. True Faith or Truft may confit with uscereciyty in. he
Perfou whobclieveth; if he belie ve and traf -Chrift bus (0 far,
that he can calt away all his worldly ereafiyres and hopes, cyen

- fife it {elf upon thas traf, Every one is not an Infidel, nor.an

_ that-will Thake the head — dan

Hypocrite, who touft fay, if be (peak his heart [Tame sot. cers
tain paſt all doubts, that the foul is immertal, ov the GoPel,truc.s
but J am certain, thatimmortal bappine{s.is mot defireble, and
endlefs wifery moft terrible, andthat she world is vanity, and
working in it worthy te be compared, with the bepes which Chri
bath giver vis of a better Lfe: Andsherefove upon juſt deliberation
I are vefolved to let go all my fisful pleafures, profits, and worldly -
viputation, and life it fell, whenit is inqonſſtent with i Hones
‘And te take Gods Leve for my felicity and end, and to | ong
venture abfolutely gl my bappine{s and bopes on the, fa
“God, the mutdiation of Chrif, and the Promifes ohsb le bath
gives us intbe Gofpel.| re
Uknow I thall meet with abundance of T caches and peaple,

, fhiake ¢ ah ae
‘out oF it as, favouring, w f, that apy One fiould hare true
“Raving Faith, who decbreh, Qi aemacer es 8 EAST

e
4

—— — ——— — an

262

‘The Life of Faith.

—— — — — —— — — ß— —
of the foul, or the trath of the Gofel! Buc I fee ſo much in hot-

brained proud perfons, to be pittied, and fo'much of heir
“giek in the Charch to be with tears lamenced, that I will not
‘by fprech or filence favour their brainiick, ‘bold affertions, nos
will “I fear their phrenetick furious cenfures. If f¢ be not a
mark of a wife and pood Minifter of Chrift, tobe utterly igne-

vant of the fiate of fouls, both his owz, and all the peoples,

chen I will not concur to the advancement of the reparation

‘ effach ignorance. Ic ‘is enough to ‘pardon the great injury

which ſueh do to the Church of God, without countemancing tt.

' ‘Theugh this one inftance only now mind me of it, abundance

more do fecond it, andtell us, that there are in che Churches

threugh the worhd, abundance of Divines, who are firft taught
‘by a party which they moft tſteem, what is to be held and
fhid as orthodox, and then make 1¢ their work, ta contend

fer chat orthodoxnefs which they were taught foto honour,

-éven with the moft untanly and unchriffian {corns and cen-
fures; when asif chey had not becn dolefully ignorant both of

the Scriptures, and themfelves, and the ‘fouls of men, they

would have known, that it is the fool that rageth and i ton-

, and that it was not their knowing more than others,

‘hue their knowing Iefs, which made them fo prefimptuous ;
and that they are themefelves as far from certeinty as others,

when they condemn tbenrfelves to deſend their opisions; Even

‘Nike our late Perfeclioniſts, who all lived mare imperfedly than
‘others, bue wrote and railed for finlef perfection, as {oon as
‘they did but take up the opinion. As if turning to that opé-
sion had madc them perfe. So men may pals.the cenfare of

bypocrific and damnation upon chemilves when they pleafe,

‘by damning all as hypocrites, whofe faith is chus far imperfe ,

Yue they thal! never make any wife man believe by jc, thet
“their own faith is ever the more certain or perfed.
As far as I can fudge by acquaintance with perfons moft re~
‘ligious, though there be many who are afraid to fpeak it out,
yet che far greater number ef the moft faithful Chriftians, have
‘but ſuch a faith which I delcsibed, amd theirs bearss fay ff one
‘net certain, o¢ paft all doubt, of the sruth of oar immortality, or ¢

she Gofpel but I wi8 venture all my bepes and bappinefi, thong

Sethe partinghwithtiife is felfap.w x.

The Life of Faith.

And I will venture to fay it, as the truth of Chrift, that he

that truly can do this, hath a fincere and faving faith; what-
foever Opinioniſis may Gy againft ir. For Cbrift‘hath pso-
mifed, thae be that loferb bis life for bis fake and the Gofpels,
* foal bave life‘evsrlefting, Mat. 19.37, 38, 39,42. 42:16. 25. &

19. 39. Luke 18. 30: And he hath sppointed no higher ex-
preffions of faith, as. neceffaty to falvation, than denying opr
felves, and taking up the Cro/s, and forfaking, afl that me bave;

or in once word, than Martyr dem 5 and this as proceeding ;

from the Love of. God, Luke 14. 26,27,29;33-Rem. 8. 17, 18,
28,39,30,35:35,37:38,39 1 |

Aud it is moft evidence that the fincer¢ have been weak in |

faith, Luke 17.5. Andthe Apoftles feid untothe Lard, Increafe
eur faith, Mark 9. 24. Lord I-believe, belp thou my unbelief.
Luke 7. 9. 1 bave not found fo great faith, xo net in Ifrael. The
sweak faith was the.more common.. oo

2. And as true Faith or Truft-may confit with doubts and

wncertainty inthe ſubject; fo may it with much anxiety, cere,

diſquietment and linful fear ; which theweth che imperfection

ofour Faith, Shall be wet .wueb more .clothe you, O ye of little

faith? Mat. 16.8. O ye of little faith, why.reafon you among
your felues, &c. Mat.8. 26. Why ave ye fearful, O ye of little
faitbæ Mar. 14.31. Peter hada faith that could venture his
. bife on the waters to come to Chrift, as confident ofa miracle
' wpomhis command :: But yet it was-not withour fear, v. 3a,
When be faw the wind beifterets, be was afraid; which cauſed
Chaft to ſay. O thou of listle faith, wherefore didſt thou
dubs? |} . |
—* cannot ſay that this is only a hinderancein the ep,
"plying a@, and not in the direct and. principal 2@ of faith : For
Luke 24.21. we find fome Ditcip'es at this pals [ But we trufty

ed that it bad been be, who foould have redcemed Ifract.| And.

v. 25, 26: Chritt faith to them O fools, ‘end flew of beart to
believe all that the Prophets bave fpoken ;.. cugbe pot Chrift to bave

Soffered thefe things, and to enter into. bie Glory? Luke 24. 11.

The words of them who told the Apoftles, that Chrift wes.

“ip

vifen, feemed but as tales to them, andthey believed thems mot. .

Aad v. 41. While they believed uot for jey, and wondered, Orc. .

3., Nay, s weak faith, may have uch a frouning Oty 98 0 -

* 1
4 2

264 The Life of Faith,
— TEI — — .—
- failextraordinarily in an hour of temptition, ſo far as to deny
Chrift, or think from hrm in this fears; fo did Peter, and not
only he, but ali the Difciples forſook bim, and ficd, Matth.
. 26.56. a .
But yethe that eccording 6 the babituated fate of bis foul,
| bath fo mush-F eith,and Love, as will Canfe bie to venture life and
! all upon the eruft which be bash te che promifcs of the Gofpel, barb a
| Syne and faving fairb. ; te
Aod here I deſire all doubting Chriſtians, to lay by the
common miftakein the trying of ther feith or truft in Chris
and to go hereaftcr upen ſurer grounds. Many fay, I cannst
believe or truſt Chriſt for faleation, for I ane full of doubts, end
| . fears and troubles, and fuvely this is not tyufting Ged. Anf. 1.
| The qucftion is not, whether you truft him perfe@ly, ſo as to
have no fears, no treubles, no dexbts: but whether you truft
bim fincerely, fo fer as to venture all upon bim inbis wey. If
you can venture ali on bim, and let go all co follow him, your
faith is true and faving.
This would abundantly comfort many fearful troubled
Chriftians, :f they did but underftand it well: For many of
them that thus fear, would as foon as any, forfake all for
Chri, and let go ell carnal pleafurcs, and worldly things, or
eny wilful fm whatfocver, rather than forfake him ; and
would not take to any other portion and felrciry chan God,
mor any other way than Chné, and the Spirit of holiach, for
ell the temptations in che world: And yce they feat becauſe
they fear; and doubt more becaufe they doubt. Doubsing
foul, let this refolve thee ; fuppofe Chrift and his way were |
fike a Pilot with his Ship at Sea: Many more promife to con- |
vey thee fafely, and many perfwade thee not to venture, but |
flay at Land: But if thou haf fo much truft as chat thon |
wilt go, and put thy felf, and all chat chow haft into this Ship,
and forfake ail other, though thou, go trembling all the way,
and be afraid of eVery form, and tempeft, and gulf; yet thou |
hait-true faith, thought be weak, If thy faith will but keep !
thee in the Ship with Chrift, chat thou neither turn bick again }
to the flefh, and world 5 nor yet take another Ship and Pilot,
(as Mahometanes, and-thofe without the Church) undoubt-
edly Chrift will bring thee fifo to Land, though thy fear and
Wiftxuft be gill thy fin, , For

— EOC o_o

«The Life of Faith.

- > Forthe hy pocites cafe is alwaics fome of thefe: 1. Some

of them wil! only truſt God in fome ſmaller seatter, wherein
their happinefs confidcth nor: Asa man will traf one with:
fome trifle which he doth not much regard; whom yet he
thinks fo ill ofthat he cannot truft him in a mateer of weight,
a. Some of them will srxft Ged for the faving of their forts,
and the life to come (os rather prefume on him, while they alt
it trufting bim) but they will nor eraft him with their bedies,
their wealth, and bewiurs, and’ flethly pleafures,- or their Lives.
Thefe they are refolved to (hit for; and fecure themfclves, as
well as theycan. Forthey know that for the werld to come,
they muft be at Gods difpofa'!, and they have no way of their
own to thift out of his hands; ‘whether there be fuch alife or
no, they how mnt; but if there be, they will. cat their fouls
upon Gods mercy, wien they have kept the world es'long 2s
they can,end have had al! chat it can do fog them. But they will
mot lofe their prefent part, for fuch uncertain hopes as they ac-
couatchem. |
3. Some of them will truft him only in pretence and name,
while ic is the creature which they truft indeed.- Becauſe they
have learned to fay, that God is the difpofer of all, and only
-to be trufted, and all creatures are but ufed by his will;
therefore they think that when they truft the creature, it is
but in fobordination to God; though indeed they truf not
God at all. | |
4. Some of them will troft God aad the creature joyntly;
and as they ſerve God and Mammon, and think to make fure:
of the profperity of the body, and the falvation of the foul’
without lofing either of them ; fo they truft in both conjun@-
ly, to make up their felicity. Some think when they read
Chrifts words, Mark 10.24. How bardis. it for thew that truft
ise Riches, to enter into the Kingdom of Ged 7) chat they-are fate
enough if that be all the dengers for they do not trit in their’
riches, though they love them: : He is a mad man they fey,thae
will put bis srsftin them. And yet Chrift intimateth it as che
truccefon why few that bave riebes can be faved, b: cauſe
there is ſew that bave viches, who do not truft in them: You
know thet riches will not fave your fouls; you know thie
they wil not fave. you fom the gt.v:, you know thee
J L - tncy

XXXX

265

366

The Life of Feith.

— — — — — — — — —
thay will not cure yaur diſcaſes, nor cafe your pains: And

ghexefore you do not traf to riches, cither ta keep you from
fickeefs,or fom dying, os fom Hell: But yet you,think that
riches may help you to Jive in pleafure, and inseputation with
the wosld, and in plenty, of all things, and to have your will,
asiong as health and life will lafts and this you take tobe the
chicfen happinels which a man can make fureof: Aad fos
this youtruft them. The fool in Lyke 12.19.. whe faid, Seal,
take thy caje, cat, drink, and be merry, thou bat enough leds:
up for many years, did nat trufi his riches to make him sarmer-
tal, nor to fave dis foul: But he truſted in them. a8 8 provifion
which might fuffice for many years, that he might eat, drink,

_ and be merry, andtake bis cafe, and this he loved bettes, and

preferred before any pleafyces or-happinefs. whbich@e hoped
or inanothes world. And thus it is that all worldly, hypo-
crites.do iruſt in riches: Yea the pooreft do truſt in theis little
poor provilions in this world, as ſeeming to them ferer, and
therefore better than any which they can expeca heresfter. This
isthe way of trajting in uncertain riches, (viz. to be their
{ureft happinels) infiead of trufting, im the living God, x Tim.
6. 17. & 4. 10. Phale 49,6. & 5 2. 7. —

Bat yet hecauſe the hypoctite pqueth, thot he cannot
live here alwaies, but muſt die, and his riches muſt be parted.
with et laſt, and heareth of alife of glory afterwards, he would

~ fain have his part in chat too, when he can keep the world no

. fabordination to.him and a better world.

" Religion, as if they lived inthe dangerous cafe of the ungodly =

longer: Apd fo,he taketh both together for his part and
hope, viz, as much badily happinefs .as he can get in thie
world, and. Heaven at laft, when be mufi. die: net koowing,

that che wosld mutt be valued. and ufed but

that God will be all ous portion and. felicity eor none ; and
as

his fake, and in.

S5. Yet fome hypocrites ſeem co go further (though they do.
mot) for they will feem, even to themfelves, to refigugerds, and.
hfe, and all things abfolutely to the will of Ged. But the resfoa.
4a, becaufe they are. fecretly pesfwaded.in theis hearts, thee
their rcfignation thall no whit depsive them of them; and.
that God will never the more take it from them; but thet
they may poficis as much prefent corporal felicity, in a life of

‘
\

or ot leat, that, they may.keep {0 ratich, 20 vottp. be -andene or

heft to ahy greæt faffetings am the world 5:08 atlead, ‘sheis lings”
may hot be catted for. -Forthey live-in a time, -when-few ful

Ger for Chrift, and therefore they {ce little. caufe to fear that
they thould be of chat fmaller number :. and it is buy being a
little the more wife'and cautelous, and they hope they may

ſcape well enough. «Aad if they bad not this hope, they would -

oever give up all to Cheift, But like perfons that willbe libt-
rel co their Phyfician, they-will offer a great deal, when they

think he will not take it ; but if. they thought he would take

all that is offered, they would dffcr lef. Or as if'a fick: perfon

. fhould hese that, fuch a Phyfician will give him no very ftrong

or loathfome Phyfick s*and therfore when the Phyficisg
felicth him [1 wél/be none of pour Phyficien wnlefs you will ab-
folutely promsfe to take every thing which I Mall give you.] He
promifeth that be wil! do it; but it is only because he ſu

shat he will give him dothing which is troublefome :. And-if he

fet he-

ad?

find his expe@ation croft, he breaketh his promife, and Gith, —

If Ibad *7 tha: be — bave me ite aie 1 would never
Dave promifed it bia. ypocrites by promife give up them.
felves abfolutely.to God, and to be whelly at his will, without
excepting life it felfs. But theit bearte do fecretly exéepr it
For all chis is becaufe- they-doubt aot. but they may fav:
their verthly profperity and lives, and:be-Chriftians too: And
if once Chrift call them to faffer death for him, they thew then
- what was the meaning ofther-hearts.
:.. To teaffume the formes fimilaude; If Chrst on earth ſbonid
Offer te convey you ty & Kingaens at. the Adtipodes, where :neen,
Live for evev'in glirious bolabe[s; if xox will but seuft bin, and. ge,
in bir Ship, aedvoke bim for your Pilet s Here one faith, I do ops,
believe him that there is. fuch « place, and therefore J will nor.
go (that is, the Infidel.) Another faith, [like my messy hfe.
at home, ‘better than his glorioks dbolinefs .( tha's-the - oper
- woridiing end prephent.) Another faith, 1 wil lce ig my own.
Chantry, and on my own ofiate; as lang as I can, and-when I find
chat I am dying, and can fay hese no longer, that I-may be

fare tolofe nothing by him, I will cake, his offer. ; Another |

faith, 1 willgo Withhim, but I will euxn.beek agein, if find,

any dingrrous forms and galls in the paffage, Another faith, 4
erik ° 2 ;

Jf. Wall

366

we ~~! 2 2 - La

“—_—e& ©

} doe Life of Fath.

Ship abd Pilot slong with mie, ich ha fhosld
Gail ene, that Hemay not be deceived. Anotive Gish, J an
told thatthe Seas ard calm, and there is ne déngues on the paf-
Tage, and therfore I will abfolately era bian,; and venture
all, bute when he meets wich Goris end Aideaw ‘waves, he
faith, This is not as I expected, end fo he taracth back again.
But another (the true Chafins) faath, J will venture all, and
wholly truft bim: And, though hess off afraid in
when he (ceth the devouing guifs, yet net fe fearful an to
turn back, but on he gocth, come onit- what will; acegufe ho
kooweth that the place which he geeth to is oved defigable,

" and mortality will foon cad his old profpesitys and he hed

great reefon to beliewe his Pilot to be te |
By ef] this you may fe, how it cometh to pab that Chrid
whopromifeth life to Belxvers, doth yet mnske tif-desyal, and
forfaking ail shat we have, even life it cif, oo be dim necelesy;
and what relation feif-denyal hath to faith, Loe 14.26, 33.
Neager by far than moft confides. You may ſee here the reafon
why Cheift tryed the sich man, Luhe 18. 33. with fling all,
and flowing bine in bepe of remard in Fraven: And why he
bid his Dictples, Evke x2. 37 Sell that ye bene, and give clus,
evide your felves bags which wen not ald, « treafire-ia the

v
| Sevens which failtab uat ·And avhy the frit Chri⸗

fiians weve made a pattern of entire Chrtftianity, by felting all;
and leying down at the Apofiles fect; And Anentas and Se-
pbires were the inflances of Hypocsifie, who feanetly sad lying, -
ly kept back part: You fcehese how it comes to pa, thet alt
tvae Chriftdans moft be heart-maetyss, of prepascd to die for
Chritand Meeven, rather than —— Sin You racy plainly

a vent all upes bam, anda ferfakiag- all: for Ged, and hig
premiere — 75 that it is ‘onc end the fame Ration
which from the terminus 2 que is called Repoutence and for-
faking all; and from the termine: ad quem is called Tref wd
Love. They that are willing tofee, mey profit much by this
obſervation; and they thet ere not may quecsel at it, and tell
Benn chat which hele prejudice will not allows thers to 00.

the Life of Faith.

-- dnd by. all thes you. meg. {ce al ephencin. the
—— } And chat i⸗ 1 In doe fale of
dences of trath as (hall leave no confiderable
24.20 So: Airabow Roggertd met a the promife of G

cies

Ro: ae es Grog, a faith, gening gine to Gad,

a. In ſo confirmed ¢ Refolution to clave to God and Cheif
stone, as leaveth no wavering, or looking batk : that we may
_ fay groundedly with Peer, Thongh I die, I will-not deny
thee ; ,which doubticls fignified chen fame firength of faith :
And 4s Paul, Lam vendy.uct only 1 be inund, bus 6a die: fur the
Name of the Lard Jef, & Adie 21. 53.

3 Ia (0 ſtrang a fert ude of ſaul.a⸗ to veasewre oud jue wp ones
felves, aut lives, and.all cun comforts and bopes énse the band of
Chit, without en sri De fintul fears, end te pe
al} difſiculties and tryals in the wey, wishou? ony diftru’ or
anxiety ofmind. Theſe be che characters ef a firong and gteat

degen of faith.

Aad you may: nose bow i ish, 11: deSiaibeth Feinlecompact

ly by this vestusing.sad foslaking all apon the belief of God.

0? |

_ Asin Nesh’s alk, verfe 7. And in Abraben’sia lavmg his Coun-

trey, v. B. Amd in his facuificing Ifaac, 37. And in Mofes
forfaking Phereeb’s Court, and chafing the reproach of Chait,
rather thea tho pleaſures of fin far a — 2445. 26. Aad
in the Mraclkes venturing into the Red Sea, v.29. And in
Rebeb’s hiding she ſpies, which mui needs be ber d in
hea owa Conmtsey. - Aad iv all thoſc, whe dy faith fubducd
Ligon, Wr ovig —8 obt ained Promifes, 1*

XXXRVLX — — edge of —
thefaurds, out, * — *—* firing me Oi bits, wate
sexteped, got aGc limevause, that they 587 obtain 4 bater

refarveltva ; wher bad aryal of sxuel soclings and {eam

ings + yee morcoves of honds and igsprifenments., they wens fond, -

mera fara cfonder, 9658 — — iam tM fos rt
iy wed —5 i ing hi

the onrth, pail hea 32, Nie ia Das sok neag
a — pony. a ee they. mera wede o.gesing feck,

270

The: Life: of Raith,

barb by reproaches and offiitiens, .and.partly — they ——

f them chat were fo: ufed —-Aud work, japfally the

g of their goods, kuvwing in theinftlues vbat they bud in
Ficaven abetter’ end an eadaring fubftante. nd then, the juft de
lige by faith ; bus jf any mean dvasebach , my foul feall beve no
pleafure in bim, faith the Lord. See allo Rem. 8. 3. 36,

&c.
37 Thefe are are the Spirits detcriptions of faith; but if you will
gather tele a whimfical 4gnorsnt. mans defaNption, who can
only to& in bis mouth the aame of FREE. GRACE, : and:

‘keoweth not of what ‘he fpeaketh, or what he. affirmeth, or

what chat name fignifieth, which he cheateth his own foul
with, infcad of true Free Grace ic-{elf; you muft (offer the
bittes fruits of your own delufion, For: ‘my part I hall fy-
thus muth miore, to tell you why I fay fo mach, tohelp you
fo. 8 right underftandiag Of the nature al true Chr fiom
Fai

1. if you underfland not truly what Feith is, you —**

fiend not what Religionit’ is that you profes: And fo you?-

call your ſelves Chrifians, and. know not what it is,” Ic feems
thofe that ſaid, Lerd, mwebave caten’-ond dranken in thy pre--
fence, and prepbofied in thy Name, did. think they had been”
true Believers, Mytb.7.01,2%°

2. To ctiabout the nature of crac Feith, will engage you
in abundance of other errours, which will: ‘neceffarily asife
from that; ‘as it: did chem, againft whom Fames difputeth,
James 2. 14, 5; &e. about Jaftification by Feith ond by

orks.

3 ie will: ‘demrishly delade your: fouls, ‘about yout own’
fate, and ri you to think ‘thet you’ havetaving: Faith, ‘be-?
caufe you ha t fency which you thought wasit. “One.

-comes ‘boldly to Chrift, Met. 8.19. Mafter, I will. follow thee
whitherfever tho gots But when he heard: [The Foxes dive:

betes, and the Birds bave-nefts, tut the Sin of man bash mt where
Se lay bie bead’) we hear no more ofbim. And anothet came’

_ with [a [Good Mefter, what foal I'do te inberit eternal life 7}

Luke 28, 18. 4s ifhe wouldhave been one of Chrifis Difcipies,
and have done any thing for Heaven. ‘(And it's like that he
would have been a Chriftian, if Free ese had beenss large,

- f The Life -Of Faith. | 271 °
- and 2s little grace, ai fome now imagine.) But whenhehemd 2
[Yes lacheft sbou ene tbing : fell a8 thet thou buff, aud défidibuse
! tobbe pier, andebeu fiait bave. tredfire ts Heaven :.\Chmnt, foln
low wie| be was then very forremful, fer be was very vich, Luke

18. 21, 22, 23. Thoufands cheat their fouls with a conceit
ehat they are Believers, becaufe: they believe that they. thall
‘be faved by Free Grace, without the faith and grace which
-Chrié hath made nece@ary to falvation. ar:

- 4 And-this will take -off -all thof negdful thoughes and .
setens, which fheuld help you to the feich, which yet you
re. And ic will engage you in pérveste difpates egainf th
5. And it wi ¢ you in perveric difpntes agai at
truehith. which yowunder@dnd not: . Andyou. will chink,.
hat yor ere contending for Free Grace, end for the Faith,
when you are fred, huowing netting, but fick or deting. abaut
queftions, which engender no better birth than ftrifes, railings, -
sail farmifings, perverfo di[putings, Oc. 1 Tim. 6. 4, §-

- 6. Lefly, Bou can fearce more difvencur the Chriftian Re,
ligian, nor injure God aud otis Mediatour, or harden men in |
Fatidelity, than by fathering your ill-thapen fi@ions an Chriſt,
and calling chem the Chriftien or Juftifying Fai . |
Dire. 2 * —— apres — of Jour Salvation, te.

the pr Cais . 6 ef: Secing that in men
shry oie free the. mifunderfianding of the meaning of Goede .

Promife, endin more, fron the danit{utuess of their own quali

Fg the Promife, ov diſtruſ

It is ordinary with igporent. Chriftians to fay, thet. they,
cannot belisve, becauſe they doubt of their own fincerity and
faleation: as.thinking thet it is the mature of true faith, fo, .
believe that they themifelves are juftified, and thall be faved; .
and that to doubt of this, ie to doubt of the Peomi€s, brcgufe
they doubtingly apply it. - Such difirefies have fale principles
brought manyto,. But: there are two other things befides
the weakneds of faith, which are ufnally the caufcs of. all: this..
1. Many miftake the meanieg of Chrifis Covenant,: and think
that it hath no aniverfglityin it; and. thet he died exly fon
the Ele, and promifth. pardon to none: bit the E4@. (100,
not op the condition ‘of beligving.) : And cherefpse thinking,

that A

’ -

EE SS TT a Ve — —
.

a7 The Life Ff Faith. J —
ö— —— EMA ake dak
_\ehed chey can bere no altaance thet they are Lied they doubr

coneiufion.
++. Aad mang of chem think chat the Psomile extendcth
sotto fuch as they, becan& of fore fin, or greet un wosthi-
nefs, which they are guilty of
* "and othess think that they have aot that Feithand Repes-
tayce whith are he condivien.of the promife of pardon and fal-
. vation: And in fome of thef the thing it felf may be fe ob-
ſcure, a¢ to be indeed the matter of rational doubtfulnels.
And in others of them, the caufe may be cither a miflake
. sbout the true nature and figns of Faith and Repentance ;
cl a timerous melancholy . cauſeleſs ſuſpition of theanfelves :
at whicl of aff: thele: foever be the caufe, it is fomething
t fom proper ‘aabelief or diftynft of God. For he that
— taiftaketh the extent of the Premife, sad sbinketh that it be
longeth not to fuch as he, would believe and tragh it, if he un-
Seritood it, that itextends to him as well. ss others. And he
. that doubtech of his owa Repentance and Faith,cbay yet be.con-
Ademt -of the rath of Gods Promile 0 ali teue penisend
Believers,

F | aygntion thie for the cude of two ‘mifchicls: The Grit is
thet.of che prefumptuows Opinionift, who goeth to Hell pre-
fuming that he heath crue Giving & feith, becaufe he.confident

bekeuath,. that he himflf is pardoned, and (hell be &

Fhe § is thet ofthe perplexed frarfal Chri@ias, - who
thinks chat ‘att his uncerteinty of hisown fucerity, and © of
his falvation, is properly unbelief, and ſo conclud-th thet he
cannot believe, and thall not be faved. Becaule he kooweth
mot thas faich is fucka belief and trift in Chritt, a. will bring ue
——— -and unreferecdly to. venture our of open ban
alone.

- And yet 1 maf cell sil thele perfons, thet. all this while
it isten toone, but there is really a great deal of =
them which they know not: and thet their belief
truth of the immortality of the foul, end the life to —2*
and of the Goſpel is ſcit is not fo fteong and firm, as cheiz
never-donbting of i¢ would intimete, of as fome of theiz
definitions ef Faith, and their Book-epimions end Dilputes
import, And it had. been well for fome of them, hat

(ney

The Life of Faith.
they had deaited me muore, that they might have: believed, end
been fasled bet ger.

Dirett. 30. Think often of the excelencies of the life of faith,

shat the Mesives may be ftil inducing you therete,

2273

As x. It is but rræſeuable that God thould be trafed; or |

elicindeed we deny him to be God, Pfal. 20. 7

2. What elfe thall we traf to? thall we Lae creatures, |

and fay coafteck, Thou art my Father? Jer. 2. 27. Lam. 1.49
Shall we diftruf God, and truft alyar anda worm? ,

5. Trying times will thortly come ; and then woe ‘0 che

foul that cennot ¢ruft ia God! Then nothing elfe will Grve

our turns. Then curfed be the man that truftcth in man, end. |

maketh fiefs bic arm, and wishdrameth bis beart-from the Lordy.

be foal be like the barren wilderise/s, Oc. These none that trafted — |

in bim (hell be sframed, Ve. 17. 36 FPſal. 253.4 tſal. 73.

26, 37, 28.
4. Gods Alpe ficiency Icaveth, no rerſon for the ica difteat: 3

There is the mott. abſolute certainty that God cannot fail us,
becaule his veracity is. grounded on his. - Sfeatia} perfe- J

om,
| No witnefs could crer fend up -egint - the’ life, of
Gaith, orp that he loft by tsufting God, or chat ever God .

ends Thhe ie of aithis a conquelt. of all thet ‘would diftreG

the foal,. and it is a life of conftant peace and quictacts t Yea
it feafieth the foul-upon the evesiefting Joyes. ‘Th rhein Oe
mountains be removed ;. though this wagid be turned
down, Pw be diffolved eds ne poverty or wealth, —*
or health, evil report of perfecution or profgesity be-
fallus; how Nittle are we concerned in all ths and ‘how
lietle fhould they do to difturb the peace and comfort of that

foul, who believeth that he tha}! live with God fos ever. Ma-

BY foc confidesstions fhould make us more willing to live ’
by Gaich upon Gods Promifes, than to live by fenfe on trenfi-
tory things.

Dire. 31. Resew your Covenant with Chrift in bis bely
. Sacrament, frequently, t underftandingly, and fertoufly. -
For 1. when. we ‘yenew ogr. {Covenant w with Chrif, then |

Chef renew his: Covenant with us; gnd chat with; greac .
Mm advantage

Invefticure. . . |
2. And ouf owntrenewing our Covenant with him, is the

in thet Sacrament to help the ftrengthening of faith : There-

fore the frequent'and right ufing ‘of it, is one of Gods ap-
Poihted means, to feed and maintain our fpiritual life;
which if we negle®, we wilfally ftarve our faith, 1 Cor, 22.
26, 2%, &c. | -

DiseQ. 32. Keep af your on promifes to God and man.

For 1. Lyars atwaies ſuſpect others, 2. Guilt breedeth
fufpicioufne&. 3. God. juffice May leave you to your di-
ſtruſt of him, when you will be pesfidious your {elves. You
can never be confident in God, while you deal falfly wich him
or with others. The endof the Commandment is Charity out of
a‘pure Beart, 4 goed confctence, and faith unfeigned,' 1 Tim.

I. 5: eo. . ‘ *.
DiteQ? 33. Tbiur tp improve yvur bilicf of every promife,
fer sbeinoresfe of bolinefi and obedicace : dade ges ntove upon

your fouls that true Image of God in bis Power, Wifdem amd -

Gooduefs, which will make it eafie te you to believe bin.
a The more the hy poctite femeth to believe che promife,
the morPhe boldly wentercth won fin, and difobryeth the

precept; becadfe ic wet butfearthat refirained him; and his —
bélief is but prefacnption abating fear. But the more a trac’

Chrifttan beftentth, the more he fiyeth from fin, awd ufech.
Gods means, and fludicth more exa@ obedience; and

shefe promifes, lebouresh ty tleanfe biwfelf front all fitbinefs of

flefh end Spirit, perfeGing betinefi inthe fear of God, 2, Cor.7.1.
And receiving a Kingdom whib carnot be moved, we wiift ferve
God acceptably with reverence and godly fear, Heb. 12.

8, 29.

“a, The tiker the ſoul is to God, the cafier it will Believe
and truft him. . As Gith caufeth holineſs; fo every part of

holinefs befriendeth faith. Now the three great impreffions

ef the Frinity upon we are exprefied diſtinctiy by the Apofie,

27m.

— 3-7, For fo
Power, ftom mis

Disodt, 34. Ley up ip yiur or 7 pea se i |

clear Promifes, for every particu

The number is not fo much; be he be Ge. tha they be

“plain and well underfood, that y you may have. no cante.to

doubt whether they mean jndeod or not, Here

fome will expect thar I ou —* t

them ſuch promiles. Two ines difwade me fem doing
it atlarge;_1. So many Books have done it alzcady.,.ay ke
will {well this Rook too bi er take.thefe few.

Fae foie fit, ood Sofifcaton terion Be:

" Ais §: 31. i tah Gud eat si i sigh fds

&¢ a Prince and 4 Saviour, to give — to Iſcool. and
for Br enats offing booed

_ 4s 13.38, 39. Be it known. unto, you; thar shag si
untg you she fine, andby bim
— believe are eet ont che all hen from.

could not be juftified by she Law of Molgy.’.- .-: 4. ayia’

A&s 36.18. To open their eyes, ang wen them. a

tt light, and from the Paw. of Sor pet ante God,

at they may reecive. —8 of Gna, en inbeinacct

wig hee chat — by ais shatde stad

obn 2.9. If we hes Fetes
eine us Qus io, ad —* a | fram al} val

ia. 1 will bg merciful so ¢
thar. fie andi iniquitics I will remember no

° Aas Give alleba Prophets witneld,. dat
55 ann plore —— —

—— —
—— ———
——7 Goa one — — — —*

_ Begorten obo 3 om elie
m

thatapbplocx

° 4
@ te oe @

his for them, and pe

abi ye

1 fhonld moe
Bae —*

—

296 |

The Life of Faith
ith, but have everlafting life. v.18, He that believeth on
in is not condemned - =v. 36. He that believeth on
the Son, hath everlsfting life, 1 Jebus. 11,42, Aad chis is

‘the secord that God hath given us, eternal life; and this is

in his Son: He that’hath the Son, heth liſe —— |

AGs 26, 1%. before cited, 1 Tim. 1.15. Chrift Jefus came
into the world to fave fmners.

Heb, 7. 25. He is able to fave to the utmoft all that come

to God by-him.

Heb. 5.9. And being made perfet, he became the Author
of eternal Glvation to all chem that obcy ham.

a — 16. He that beliertth and ‘is baptized, thall be
ebn 10. 9. ‘By me if any man enter in, he thall be faved. .
. Jobe 10. 29, 38. . My. facep hear my voice, snd I know
them, and they follow me, and I will give unto them eternal

life, and they thal never perifh————-=
: Re. §. 9,10. Being juftified by his blood, we thall be
faved Grom wrath through him- Much more being se-
coneiled, we Giall be fived by his life. Ser Luke 18.30. John
a 54.866; 27; 40, 47. & 12. $0. Rom: 6. 22. Gal. 6. 8. 1 Tim. -
x19. i Bok ~ . Ses .
3. Promifes of ‘Reconciliation, Adoption, end acceptance
2Cæ. 5.18, 19, 20. God hath reconciled us to himéif by
leſas Chait, and hath given to us the miniftry of reconcilia-

‘tion 5 to-wie;. chat Ged was in Chrift recondiling the world.

unto hinéell, aot imputing their trefpalics tothe, and hath
committed to us the word of reconci iation. Now then we are
Ambsfladours for Cheift,es thoughGod did befeech you by us 5
we pray you in Cheifis ftead, be ye reconciled unto God: For

behath mode hie ¢6 be fin for us, who knew no fin, that we

might be mide the —— rie inhim, fa
Kew. 5. 1,2, 10. jahifi sith, we have peact
with God, th our Lord Jefus Chrif ; by whom alle we
have accefs by faith, into this grace wherein we ftand, and re-
joyce in hope of the glory of God ——~~= When we .were
qiemies we were seconciied to God by the desitr of his Son.
2 Ger. 6, 16, 17, 18.1 will dwill in them, end walk i in

aarane.7,- oe

wt AFA RA

— Te Life f Faith, | 297
them ; and I will be their God, and they thall be iny people.-«
I will receive you, and be a Father wns you, and ye fra be
my Sons and Daughters, faith the Lord Almighty.

‘ Row. 8.1. There isno condemnation to thern that are in
se Jefus, who walk not afer the ficth; bue after the
pint, J os ;
FJebæ 1.12. As many as received him, to them gave he
power to become the Sons of God; even to them that believe
on his Netne; which were born not of blodd, nor of the will
4s 10.35. Ia every: Nation: he that feartth God, and
worketh righteoufhels, is accepted ofhim. ae
Epbef.1.6.. He hath made us accepted in the Beloved,
Fybeſ. 2. 44, 25. Cel. 1* 20. f ~

- Fob 16.27. The Father himéclf feveth you, beeawl ye

have loved me, arid bétieved: that i came oat fronyGod.
4. Promifes of renewed Pardon of fins after couverfien:
¥ Jom 2.13, Hany man fin,we have an Advocate withthe
ether; Jefus Cheif the righteous; aed he is the propitietion
for our fins; and not for ours only, but for the fins of the
whole world. ‘ oT re
._Mattb. 6. 14. Forgive us our trefpaflte ---For if we forgive
. sen their crefpafics, your heavenly Father will. forgive you--

- James 5.15. Ifhe have committed fins, they thall be for.
6 Mastb. 13. 31. U fey uptoyou, All manner of fic and'ble&-
phemy thaltbe forgiven unto ten; but the blafghemy ageinit

irit.-- is F J 1
Fſol 103.3. Who forgiveth all thine iniqaitie····
t Fobn 1.9. if we confels our fins,' he is faithful and jaſi to

ive us our fins--~ Es

j. Promifes ofthe Spirit of Santtificaion to. —R 44

Foie 7.37; 38, 39. Wang man thimi, et hun compete me
and.drink: He that believeth on me, as the Scripture | :
faié, out of his belly thall how tivest ofliving waees: This he
- fpake of che Spirit, which chey thet believe. oa bien frail rp.

Ctive Mm 3. 7

278 : The Life of Faith. |
—-Jebug. a0 54. If chou kncwelt the gift of God, and whe
st is-e-thou wouldft have asked of him, and he would have
given thee living wafexs--- | _

Kxsk, 36.26,27. Anew heart alfo willl give you, and a
new (pirit-will | put within you: and I will take away the
ttony heart out of your ficth, and I will give you an heast of
Heth: and I will put my Spicit within you, and caufe you to
walk in my famtes--- · :

Exak, 15.29. And.I will give them onc heast, and I will
put anew (pirit wathin-you--~ oe

Aas 2.32: 99. Repent and be beptized evesy.one of you in
the Name of Jeſus Chri, for the remiffion of fins, and ye thalJ
stceive the gift ofthe Haly Ghoit: Fos the pgomifc.is to. pou,
and to your children, and to all that.arg efaz off, even u many
os the Lordeme God Maligal. 5 .2..

Gal. 4, 6. And becawls you arx Som. God hathslens forth
the Spisie ef hie Son inte yous heages, crying, Abba Father.

Pea, 2. 23. Fuse youat my reprooſ, bghald 1 will poar
out my Spieit anto yous l will sake kapwa my wards aye

nu 26. Likewit the S init belpeth our —
we kaow not what we gp we Ought; but
the Spisit ic Sail enchants inteceathan for ws, with grosnings
which:cannot be uttered.

6. — of Gods giving bis grace so-ajl that truly deſue

; it. woot ts oo _— » fe
_ , Matth, 5,6. .BieGad are they which hunger ened third after
sighteoufnefs, for they thall be filled. - dag:
Ifa.55. 4. Ho, every ous that thisfeth, come.ye to che
weters, end he that heth ao mony; come ye, buy and eat,
yes come, buy wine and milk without mony wi
Pricer--Edcasken diligensip-to ape, aad cat ye that which is
good, and let your foul delight it (clf in fatmeds. Eocline you
get, and come nego me; heazand your foul thall live, and I
will make an everlsfhing eovanent with you---y 6. Sock x6
ths Lend while he may be found; call upon him awhilesbe is
anne: ee , > 5
Kexu 22, 27 hes him thet is achix& come ; and wholoaus
will, dot him talc che water of life freely... oe
ey . ; ‘ 7. iſẽ

The Life af Faith.

7. Promifes 7 Goes giving us all that we prey for aac
bis fmt ond. wid
t. 7.7, 8, 11. ‘Ask, ond it fhall be g'ven yor; hel, nd
ye fhlltind; knock, and it thall be opened té yon : for. every
one that asketh, receiveths and hethat feeketh findeth 3 and
eo him that knocketh, it thall ke epened---If ye being evil
know Aow to give good gifts unto yourchildren, how mach
more fhail your Father which is in Heaven, give good things
tothem thacask him? si
Matth. 6. 6. Pray to thy Father which is in (ecret, and thy
Father which feeth in fecret, fhall reward thee openly.

Fobu 14. 93, 14.8 15. 16. & 16.23. Joba is 7. If ye
: abide in me, and my words abide in you, ye fall ask whet-ye
will, and it thall be done unto you.

1 "Fobn 5.14, 15. And this is the confidence which we have
its him, chat if we ask any shing, eccording to his will, he frear-
ethus. And if we know that he heareth as, whatloeves we
ask, weknow that we have the petitions which We defired

of him,
1 Jeba 3.22. And whatfoever we ask, we receive of hitn,

becaufe we keep his Commandments, and do thofe things |
which are pleating in his fight.

Prev. 15.8, 29. The prayer of che uprigttt is his de t·
He heareth the prayer of che righteous. heh

: Pet. 3. 12. The eyes of thre Lord are over the righteous,

and his cars are Open to their prayers «-

B. Thar God will accept weak prayers tud groans, which

wat 8, of theyre fincere,
—— a7. The Spirie helpeth our infirmities -- Fhe

Spirit it ff meketh intercefGon for us, with ——

which cannot be uttered: Ard he that (carcheth
knoweth-what is the mind of the fpirit.
Gal. 4. 6,*---Ctying, Abba, Fathers.

arts,

: Pf. 77; 3. {-rementired God, and eras troubled, and sty

Spirit was overwhelmed---

” Pfeil. 38.9. Lord, ail may defire is before thee,and —

ing is not hid from ¢
- dake 28.94. God be mereiful to mea Buner.

17?

g Promifes of all things in generals which we went, ond whic .

merge f our geod.

280 The Life of Faith.

Pfel. $4.81. For the Losd God is a Sun and Shield: the
Lord will give grace and glory: no good thing will he with-
hold from them thar walk uprighty. =e So

Pfal. 34.9, 10. O fear the Lord ye his Saints; for there is
no want to them that fear him---They that feck the
ſhell not want eod thing. . 7

Rom. 3.28, * re things work togethers for good to them
that love God---He that {pared not his own Son, but gave
him up for us all, how fhail he not with him allo (reely give
usalichings? 8 - |

Matth. 6. 33. Seek fird che Kingdom of God sad bis sigh-
tcoufnels, snd ell thefe things thall be added toyou. —__

2 Pet. 1. 3. According es hia divine powcr hath given us
all things that pestain to life and godlineds.

x Tis. 4,8. But godliaels is profitable to all things, having
the promise of the life chat now is, and of that which is to:
come.

10 Premifes of a bl fing on them that fincevely beav and read

Geds Word, and ufe bus Sacrantents and other means. -

Ifa. 55-3. Encline your car and come unto me; hee and
your fouls (hail live.

‘Read the Eunuchs converfien, in AGs 8. whe wes reading
the Scripture in bia Chæriot. . Se,

1 Pet. 2.1. Laying afide ali malice, and all guile end hy-
pocrifie, and envies, and evil fpeakiags, ss acw born babes de-
fire the fincere milk of the word, that ye may grow thereby. .

Rey, t 3. Bleffed — and they that hear the

words of this Prophecy, and keep thole things thet are writ- .

ten therein, : | 5

Pfal. 1. i, 2. Bleſſed is the man that walketh not in the
counſel of the ungodly--- But his delight is inthe Law of the
Lord, and in his Law doth he meditate day and night.

Matrb. 7. 24, 25. Wholocver heareth thele fayings of mine,
and doth them, 1 will liken him to a wile mas, that built his
houfe upon a rock, &c. | ;

,Liske 8.21. Rathex bleſſed are they that hear the Word of

—— ary hath -

10. 42, Mary hath chofem that good part which thal
not be taken from her. oo por past

TT,
co 7 The, Life of Faith. ——

- Merk4.23,24. Wf any man fave ears to hear, Wet him”
hear⸗ And untò you chat hear (hall amore be given--- |
Afis'y i. 14. Who fhall ll thee words. whereby thou ard

all thy houthold thall be faved. .
3 Tim. 4. 16. Take heed ca thy felf and unto the doGzine,
and continue therein ; for in doing this thou.fhalt both fave ~
thy f{elf, and them that hear thee. . :
Pfal. 89.15. Bicffed is the peaple that know the joyful-
~ found! .they fhall walk O Lord in the. light of thy counte-
ance; in thy Name fhall they rcjoyce all the day---
Heb. 4.12. The, Word of God is quick and powerful, &c.
“1 Cor. 10.16. The cup of bleſſing which we ble(s, is it not
the commuzrion of the blood of Chritt? The bread which we |
break, is it not the communion of the body of Chrift ? ae
Matib. 18. 20. For where two or three are gathered toge-
ther in my Name, thereamJ inthe midſi of them. -.
Ifa.4..5. And the Lord will create upon every dwelling
place ot Mount Z on, and upon her Affcmblies, a cloud and
Smoke by day , and -the fhining of a flaming fire by night ;
for upon all the glory thall be adefgnce, De

x1. Promifestoshe humble, meek audlemly. .- 9

Maortb. 5. 3, 4, 5. Bleſſed ase the poor jn ſpirit à fox theirs
is the Kingdom or Heaven. Blefled re t 5 that on » for
they fhallbe comforted. Bleſſed are the meek; for they hill
inheritche earth. me, 4

Matth. 11.28, 29, Come uato me all ye that labour and

are heavy laden, and J will give.you reft. Rake my. yoak. up:
on you, and Jearn of me; for] am meek. and lowly in heart
and ye fhall find reft unto. youx fouls: for my yoak is eafe,
and my burden istight.) So

Pfal. 34.18, The, Lord is nigh tq them that are of «
broken heart, and faveth fuch as be of a contrite ſpirit.

Pfel.51.17, The facrifices, of God atea broken fpirit ; a
broken and & contrite heart, O God, thou wilt not defpife.
_ Wfe 57.3 3: For thus faith the high and Jofty One thatin-
- habiteth eternity, whofe Name isho'y,. Ldwell in height and
holsnefs (or in the high and holy place) with him alfo that ist
of a contrite fpirit, to sevive the (pirit cf the humble, and to
revive the heart of the contrite ones, LoS tet

Na | ; _ . Wf

16a

The Life of Fath.

= <. 2 * - om : ; .
Ye. 66.2. To this man will look, even co him that ig

—

poor, end oſa contrite fpisit, and trembleth at my Word,
Lukeg. 18. The Spirit of che Lotd is upon me: he hath
anointed me to preach the Gofpel to the poor: he hatch fent -
ence to heal the broken hearted, to preach deliverance to the
eaptives, and recovering of fight to the blind, and to fet at li-

berty chem that are bruifed---

awrti4.6. He giveth grace to the humble.

Matrb. 18. 4. Whofoever thafl huthble himiclfas this little
child, the fame is greateftin the Kingdom of Heaven.

- Math. 43.122. He that fhall humble himlelf thall be ex-
dited. :

James 4.10. Bomble your ſclves in the fight of the Lord,
and he hall lift you up.

Prev. 3.34. He giveth grace to the lowly.

12. Promifes te the peaceable and pedce-makers.
Mstth.§.9. Bleſſed are the peace-takerss for they thail
be called the children of God.

James 3.17,18. The wildom from above is firft pure, then
peaceable, gentle, cafie to be intreated---And the fruit of
sighteoufnels is (own in peace, of them that make peace. -

2Cer. 13. 1%. Be perfe@; be of good comfort; be of one
mind 5 live in peace » and the God of Love and Peace thall be
with you. mL, ;

Prov, 12.20. Tothe councellours of peace is joy.

Rowe. 15. $3. 8 16. 20. Phit.4. 9. The God of peace thal
be with you, &c. thatl bruile Satun ondés your feet thortly---
Grace and Peace are che biciing of Saints.
| 3. Prowifes to the diligent aud lebovisus Chriftion: .

Heb. 11. 6. He that cometh to God, mult believe that God
* and thet he is a rewarder of them that diligently Sek

m.
Prov. 13. 4. The foul of the diligent thall be made fit.
2 Cor.15. 58. Be ftedéatt, unmoveable, alwaics abounding
in the work ofthe Lord, forafimuch as ye know that your la-
heur is not in vain in che Lord,
| = Pet. 1.10. Give diligence to make your calling and
clection fure ; for if ye do theft things, yc thell never fail.
a Pet. 2.4, 8. Giving all diligence, add to your faith, ver-
; a cue,

The. Life of Faith. .

tue, and to vestue knowledge, &s. For if thefe things be in
you and abound, they gaske you chet gas fhall moithes be
barson, pos upbrvithal in knowledge of JcfuaChrig.

2Cor. 39. 9. Wherefore we labour, that vhether prefant on
abfent, we may be accepted of him.

Marth. 6. 33. Seek fir the Kingdom:of God and bis righ
teouſneſs, and all chefe things hall beaddedito you, |.

1 Ger. 3.8. Evesy span thail active his own reward, ac-
cording to his own labour,

Matrb. 11. 12. The Kingdasn of Hleavea Safleres violence,
and che violent teke jt by force, See Prov. 3. 13, 5c6..8 4.40 14
& 6. 29, dec. & 7. 1, hs. 88, & 9. chroughout,

14 Prowiles to the patient qvasting Chretien,

Heb. 6. 11, 12. And we d¢Gse shat cveay onc of you de
thew the fame diligence, to she full aflarance of hope: unto the
end, chat ys be not Mahal, but followers of them,. sho
through fitch and patiensednhesit she promifes. =

Fames 1.3, 4. Knowing that the crying of your ith work,
ah patience > ‘bat let patience have .its parte work, athat ye
- may bo perk and cosize, wrocing nothing. ,

__ Pfal.27. 14. Waiton the Lord , he of goed counege, and
he Sell Grengshem chine heart i wait, I fy, on the Lord, :

. RL 37-759, 3h Reſt in she Wend, ans wat patiently for _
him---Thols that wait on she Lord ball inherit the earth. |
Wait on the Lord, and keep his way 5 and he hill exat hes
to inhesicshe Land,

Prev. 20.22. Wait on the Lord, and he falidareabne.

:+ Me.30.08, Blethd ns all thoy dsat-wait for bim.

Ife. 40.3% They that wait on the Lond (hall seucw cheie

shag thall spOU0S ug with wwigs as Eagles; they
{ball ran, and not be weary ; they thall ralkeand not be beint. |

Ha: 49.23. They Malinot beathamal phat swais forte:

in 34... Mee Lord is grad te them that -walt ferhien;
aim, 26: At aa gnad thet-a mew honid
both hope, and quietly wait for the falvation ofthe Lord.

. . Raw.-8. 25, Rut tie bape beer chats fet nat,shes. da.we
wih Patience w wait oe shite ae * bs ** *
w t.
righteoulnes by ‘by da, ‘

es Na 2 “a Tel

284 .

@”

The Life of Faith.

2 Teef. 3.5. The Lord direct your hearts into the Love of
God, and the patient waning for '
Rem. 2. ). Tothem who by pAit corftinuance in well
doing; {eek for glory, honour and immortality, etegnal hfe.
Heb. 10. 36. ¥e have need of patience, that alter ye have
done the will of God, ye my inheric the promife.
15. Promifes to finsere Obedience.

Rev. 32. 14. Bleſſed are they chat do his Command-

_ ments, that they may have right co the trec of fe, and may

enter in by the gate into the City.

Jeba 3.22. Whatloever we ask, we receive of him, becauſe
we keep his Commandments, and. do.thafe things that ére
pleafing in his fight. v.24, He that keepeth bis Command-
sient, dwelieth in him, and-he in him. °

' Fobw-1a.21. He chat hath my Commandments, aad keep-
eth them, he it is that lovech me : ‘and he that loveth me, thall

be loved of my Farher, and I will love him, and manifet my
(elf ro him.

Jebn 15. 10. If ye keep my- Commandments, yc thalt :

abide in my love; -evenasi have Weepr my Fathers Cotimand-
lments, and abidein his lothe.
1 Gor. J. 19 Cistumcifion is hothing, ond. ancircumcifion.
is nothing, but the Commandmeats of God, See Pfal. 113.1.
Py 119.6. Prov. 1.20, 21, 92, &c. Ha 48. 18. Pial. 19
9, &c.

Heb. 5.9. He became the Author of eternal {alvation toall
chem that obey him.

Rey. 14: 12. Hete are they that keep the Commandments
vf God, and the faith of Jefus.

I Fobn $- 3 For this is the Love of God, chat we keep hit
Commandments. -

Ecelef. 14. 03, 14. Letus hear. the-conchifion of the whole
matter: Fear God: and keép his ‘Commandments ; for this
is the whole duty of aan; for God ‘thall bring every work un-
to judgement, ac.

Mas. 5 8 Bld ae the pare in bout, for thay tall fee

Fames 2.24. Youtee then how that by workne than is ju
ftiicd, and not xb⸗ faich only.

Rew.
&- — .— aw

— — — J Oe EE
ww

wi. ~

The Life of Faith.

. Rom, 3.6,9,10> Who will render to every man according
tohis deeds: To them who by paticat continuance in well

doing, feck for glory, and honour, and immortaljty,. eternal

Life---Glory, honour and peace to every mao chat worketh, -

good- 8
Ads 10.35. In every Nation he that fearcth God, end

worketh righteoulnefs, is accepted with him.
Rom.6. 16. Of obedience unto righteoufnels. .

"1 Fubug. 7. He that doth righteoufnels is righteous, evem

as he issighteous. . -

James 3.18. The fruit of righteoufnels is fown jn_pegee.
_. , Gal 6.8. He shatfoweth tothe Spirit, thall of che. Spirit
. xcap life everlefting, es

“Rom. 8. 13. If by the Spirit ye mostifie the deeds of the
body, ye hall live. oy

16, Promifes totbemtbat loveGed. _ :
Rom. 8. 28. All things work together for good ‘to them’
that love God,
_ 1Cor. 2, 9. Eye bath not feen, norear heard, nor hath it
entred into the heart of man, the things which God hath pre-
pared for them that love him. .
James 1. 12. He thall receive the Crown of life, which God
hath promifed to them that love him. |
_ James 2.5. Rich in faith, and heirs of the Kingdom, which
God hath promifed to them that love him.
Jobs 14.21. He that loveth me, fhsll be loved of my Fa-
ther, and Lwilllove him, and will manife my ſelſ to him.
| Prov.8.17. Hove them that love me. voy |
Fobn 14. 15. Wyelove me, keep my Commandments, and

- Twill pray the Father, and he (hall give you another Com-

foster, thathe may abide with youforever, ©
~~ Febn 16.27. The Father tilmflf lovech yoo, beciule” ye
have loved me, and believed--- | a
17. Promifes totbem shat love the godly, aud that are mer-
eiful, and do ibeo works of leve. . Ca
Jebn 13. 35. By this thall all men know, that ye are ‘my
Dilciples, if ye Have love one toanether. B
Gal. 5. 6, 13, 22. Ia Chrift Jeſas neither’ circumcifion
availeth any thing, nor uncircumcifion, bur faith which

Na 3 *: -worketh

\ . v

286

The Life of Fasth.
worketh by love-- By love ferve one another ; for all the Lew
is fulfilled in ene word ; in this, Thou thalt love thy neighbour
as thy (elf. The fruit of the Spirit is love, joy, peace, long. fiafe:
fering, gentlenefs, goodnefs--- Ageinft fuch there isno Law.

Heb. 6. 10. God is not unrighteous co forget your work
and labour of love.

1 fobs 3.14. We know that we have piſſcd from death
to life, bécaufe we love the brethren. 18. My litth children,
It us not lovein word, nor tongue, but in deed end in truth ;
And hereby we know that we arcof she truth, and fhall af-
{ure our hearts before him.

1 Jebu 4.7. Beloved, tet us love one another, for love is of
God, and every one that loveth is buen of God, and kaoweth
God--- v.16. God is Love, and he that dwilleth in Love,
dwelleth in God, and God in him: v. 12. If we love one ano-

‘ther, God dwelleth in us, and his love is perfeted in us.

2Cor. 9. 7. God loveth a chearfal giver. v. 6. He that
foweth bountifully, {hall reap bountifully--- =»
_. Mat,5.7.Bleffed are the merciful,for they thell obtein mercy.

Matth. 10. 41,42. He that receiveth a Prophet in the

vame of a Prophet, thall seceive a Prophets reward ; and he

that receiveth a righteous man, in the nzme of righteous
man, thall receive a rightcous mans reward. And wholocver
thall give to drink to one of theſe little ones, a cup of cold we-

ter only in thename of a Dilciple, verily I fay unmtoyon, he

tha}l in no wife lofe his reward.

Matth. 25. 34, 40, 46. Come ye Meſſed of my Father, in-
herit the Kwngdom---Verily T fay unto You, in asmach 8 ye
have done it unto one of the leaft of chefe my brethren, ye have

~ done it unto me---The righteous fhafl go into life eternal.

_ Heb.13.16. But to dagood, and to communicate, fosget
not; for with ſuch facrifices God is well pleafed.
_ Phil. 4.17. 1 defise fruic which may sbound to your ac-
count. , | |

2 Cer.g.5. Asit is written, He hath difperfed sbroad , Ke

hath given to the poor; his righteoufnefs remaineth for evex.
28. Promifes tothe poor and needy Chriftians.

Matth. 6. 30, 32, 33. If God foclothe che-grafs of the field,

‘which to day is, and to mosrow is cal inte the Oven, thal! be

The Life of Fatth, —

‘aot much more clothe you, O ye of little faich ?- Your heaven~
ly Father knoweth that ye have need of all tliefe things. Bue
fcek ye firft the Kingdom of God and his righteoufnels, and
ell thefe things thall be added to you.

Heb. 13.5. Let your converfations be without coverouf-
mefs, md be content with fuch things as ye have: for he hath
Gaid, ¥ will never fail thee nor forfake thee. —

. James 2.5. Hath not God chofen the poor of this world,
rich in faith, and heirs of the Kingdom ?

Pfsl..34. 10. They thet feck che Lord thall noe want any.
good thing. |

Pfal, 23. 1. The Loed is my. Shepherd, I thall not want.

Pfal. 4.19. My God thall fopply all your need.

Pbil, 4.11, 12, 13, Uhave learned in whatloeves ftate I am,
therewith to be content. I know both how to be abaled, and
I know how to abound; evety where, andin all thisgs I am
inftru&cd, both to be full, and to be hungry ; both to abound,

«
— =: = °
om — 8 creme * wey “ ——————
— as
~~
-

and to fuficr need. .

Pfal 9, 18. The needy thall not alway be forgotten : t
expeGation of the flrall not perith for ever.

319, Promifes tothe opprefed and wronged Chriftian,

Pfal.12.§,6, 7. For the oppreffion of the poor, and for
the Gghing of the needy, now will I arife, ſaith the Lord :. I
will fet him in fafery fom him that puffeth at him---Thou

- Shale keep chem O Lord, thou thale prefesve them from this ge>

meration fos ever. —

Pfal. 35. 10. All my bones fall fay, Lord, who is like anto
ehec, which delivere@ the poor from him that is too ftrong for
— » yea the poor and the needy fom him that fpoilech

Pfal. 40.17. Bat Iam poor and necdy, yet the Lord think«
eth on me; thoasrt my helper sad debvercr. |
: Pfel. 42.3, 4, 38, 13. He thal padge thy people with righ-
seoufact ; and chy poor with judgement-~- He fhall jadge the |
poor of the people ; he thal fave the children of the needy ;
and Ghali becak in pieccs the opperfior. For he thall delives
he needy when he cryeth ; the poor alfa, end him that hath
mohelper. fethall (pere the and necdy, and ſhall Qve
che Souls of dic medy: fie fhall sedocm their fouls from

e deccit

The Life of Faith.

deceit and violence, and precious fhallther blood be in his
fight. ° "
> ppl 113.7. He vaifeth up the poor out of the duff, and
lifteth the needy out of the dunghill, Sec Ue, 25.3, 4, 5.&
14.30. B:ch.9. 8. Ifa. §1- 13. .
Eccl:f. 5.8. If thon ſceſt che opprefiton of the poor, and
violent perverting of judgement and juftice in a Province,mare
ycl not at the matter: for he that is higher chan the highett,
regardeth ; and there behigher thanthey.
20, Promises to the perfecuted who fuffer for vighteoufnefs,
Marth. 5.19, 11,12. Bleſſed srethey which are perſecuted
for righteoufnels fake ; forthcirs is the Kingdom of Heaven.
Bleſſed are ye when men thall revile you, and perfecute yoo,

and fay all manner of evil again& you falily, for my fake. Re-
joyce and bz exceeding glad; for gréat 3s your reward in Hes-

ven: for fo perfecuted they the Psophets which were before

you. | |
Mattb. 10. 28, 29, 30,31 32. Fear not them which kill the -

body, but are nor able to kill che foul--- Are not two Sparrows
fold for a farthing, and one of them. thal. not fall on the ground
without your Father ; But the very hairs of your head. are all
numbered ; Fear you not therefore; ye are of more value
than many Sparrows. .Whofoever thall confefs me before
men, him will I confefs alfo before my Father which is in Hea-

ven--- v. 39. He that Icſeth his life for my fake, thell find it. .

‘Matth. 19.29. Andevery one that hath forfaken houfes,or
brethren, os fitters, or father, or mother, or wife, ot children,
or lands, for my Natnes fake, fhall receive an hundsed-fold,
and thal! inheri¢ everlafting life. ol .

a The/. 1. 4, 5,6. Your patience and faith in all your perſe-
¢ations and tribulations which ye fuffer, isa manifeft token
of the righteous judgement of God, that ye may be counted
worthy of the Kingdom of God, for which ye alfo fuffer:
feting it is a righteous thing with God to recompence triba-
Jation to chem that trouble you ; and to you whoare troubled;
reft with us---when Chrift hall come to be glorified in bis

Saints, and admired in all chem chat believe--- F

| As 9.4. Saul, Saul, why perſecuteſt thon me?
Read Rom.8.28: te the end, & Rev. 3.& 340. & Heb.11.8 1%

ae a Cor.

The Life of F sith;

1 Cor. 10. 13. There bath no temptation taken you, but
fach as ix common to man: but Ged is faichfu), who will not

fafier youtobe tcmptod-above that ye arc able; but will with

rhe emptation alfo makea way to cheapo, that ye may be able
to Déar it

2 Tim: 2. 9,10,11,12. I fuffer trouble ag an evil doce unte
bonds; but the Word of Gad is not bound ; I endure all
chings for the Eledts fake---fc is a faichſul ſaying: For if we
be dead with him, we thall alfo live. with him: If we fuffer,
we thallalforcigawithhim. :

Rom, 8.17, 18. If fo be chet we fuffer with him, that we
, May be alfo glorified togecher. For I reckon that the foffer-

ings of this prefent time, are not worthy co be compared with:

the glory ready to be revealed on ys.

2 Cor. 4.14. For our light affiiction which is bat fors me-
imnent, worketh forus afar more exceeding eternal weight of
glory.

- ¥ Pet. 3-14, 15. But it-ye ſuſſer for righteoufnels (ke bap»

'py are yes and be nor: afraid of theit terrour, neither be

— Read 1 Pet. 4. U2 135, 14; 15) 16,18, 19. Rom, 5.1,

2,
Pah: 4. 8* The God of albgrace, . wha bath called: Us t®
- his eternal g

“male you perfect, ftablith, ftrengthen, ſeetle you:-- ·

‘1, Promifés-te the fitful ‘iw dangers; daily «aon ordinary,
ot edtraovdinery: 5 S$. inane

Pfal. 314.7! TheAngetof the Lord-encamnpesh —* about
them thacYea? him ; -and deliveresirthem. ¢.127.. Phe zighte-
ous cry, and the Lord heareth and delivereth them out of aif
their troubles. ‘v. 19,20, 32. Many asethe -affuGions: of the

- gigti¢éous ‘bac the Lord elivereth tarini ow of them all. . He
‘keepeth wil tris bones; vec due of chem is‘braken.. Fhe Losd

redeemeth the foul of his:ftrvencs and neneel Recnythae Srukt

in hint theft be deſolate, :...!

‘sigh, — abide stader chereabtcsnacl> ofthe Almighty. San ey |

Pſal. 1. 1. He that dwelleth ia the. ore hace of the moſt

I will fay to the Lord, He is my refuge and ny:
Godin titi‘ Will — evifts-a lively fi iteatl cbckivere chee. fram the

| ‘Aharcof theta wlers tod Gow. the todibee Belenrom 5. Se

ry by Chriſt Jeſus, after-ge have faffaced a while, |

— — — — — — ———

290

the Life of Faith.

Thou fliale not be afraid for the terrour by -night--- v. 11,12.
For he thall give his Angels charge over thee, to keep chee in
ali thy waies. They ſhill bear thee upsn theis hands, [eft chou
dath thy fout sgaianfia fione, Readsbe wbele--- - ;

Pfal. 121. 2, 3, 4.5 67,8. My help cometh from the Lord,
which made Heaven and Earth. He will not fuffer chy foot co
be moved 5 he that keep:th chee will not flumber--- The Lord
is thy keeper; the Lord is thy thade upon thy right hand :
The Lord fhell preferve chee f:0m all evil, he thad preferve
thy foul. The Lo d hall preferve thy going out, and commg
in, from this time forth, and even for ever more:

Pfal. 145.20. The Lord prefceveth all them that fove
him. -- |

Pfal. 31. 23. & 97.10. & 116.6. Prov. 2.8. 4.43. 3. When
thou pafſeſt thorow the waters I willbe with thee --

“1 Pet. 5.7. Cafting all your cere on him; for he careth for

you.
22. Premifes fir belp againſt Temptations, to believers,
1 Cor. 10.13 before cited, 2 Pet, 2. 9. The Lord-knoweth

‘how to deliver the godly ont of teraptations.

Compare Matth. 4. where Chrift was tempted even te wor {hip
the Devil, &c. with Heb, 4. 15.2518. For we have not an
High Priett which cannot be .couched with the feeling of ous

infirmities, but was in all points tempted like as we are, with-

Out fin--.Wheselore if ali chings að behoved him tebe made

like unto his brethren, that he might be a merciful aad faithful
High Prieft, in-chings God-ward for us--: Foran that he him-
felt hath (affcred b.ing tempted, he is able to fuccour them that
arctempted. — - ioe ot 8

. Fames 1.2. My Brethren, count it all ioy when ye fall into
divers temptations (that.is, by [uGerings for. Chrit.) v. 12.
Bicficd is the man that endurcth temptations fos when hc is
tryed, he thall receive the Crown of life, : 7
_ 2 Cor. 12. 9. My grace is fuffictent for thee: My ſtrength
ie made perfcQ in weaknefs. > —-

. Phil. 4: 13. ‘T.can do all things through Chri which
“4 . e , s ‘6 1

. & Pet. 5.9. Whom refilt, in the faith: with w 10,,
Fomes 4.7. Reb the Devil, and he will fee from you. Ep>.
6 3@, 13, a 3 Rone,

The Life of Faith...

— —— — ea’

Rom.6.14. For fin thall not have dominion over you j for |

y¢ are not under the Law, but-under Grace.
Soba 16.33. Be of good cheer, I have overcome the world.
‘a Jobs 5.4, This: ‘isthe viéfory that overcometh the world,
- even our faith.
23. Promiſes to them that overcome and perfevere.

Rev. 2.7. To him that overcometh will I give to eat of

the tree of life, which is in che midft of the Paradife.of God.
4 vi 1. He that overcometh fhall not be hure of the fecond
eat
7.17. To him that overcometh will! give to eat of the

hidden Manna, and will give him a white ſſone, &c. V. 10. Be
faithful unto death, and I will give thee a Crown of life.
. VV. 26,28. He that overcometh and keepeth my words un-
tothe end; to him willl give power aver the Nations, aad
he thall rule them with © Rod of Tron-«+Even as I received of
my Father: and I will give him the morning. ftar .
Rev. 3.5. He that overcometh, the fame thall be clothed
in white rayment, and I will not blot out hisneme out of
the book of life; but I will confefs his name before my Father,
and beforehis Angels. V. 12. Him that ovetcomicth will I
meke 2a pillar in the Temple of' my God, and he fhaligo no
more out; And I will write upon him the name of my God,
and the name of the City of my God, New Jerufalem, which
cometh down out of Heaven fromm my God, and my new
name,

“¥-21. To him that overcometh will 4. great to fit down:
with me on my Throne, even nas I overcame, and sm fet down.
with my Father on his

Jebu8 31. ff ye contisine § im my word, chen are ye my.
Diſciples indéedy and ye ral know the truth, and the truth
fhall mske youfree.

"Col. 3.22, 23, To phefime you holy end inbletneable, ands

unrepfoveable: in his fight; If ye oontinos in the faith,geound-
ed snd fettled, and bé not * away from the hope” of the’
Gofpef--=

Fein At ye abide i iame, and mf words atid in
you, re tbafl. : isk whet -ye-willy web it. fhajijbeatons. cnt

you. * 2 ae ssn y | $G%494; che th 7

sy ‘O02

epee EE TT —— — —

292

The Life of Feith.

Meteb, 10.22. He that enduceth to the end (hall be ſaved -

34. Promifes to believers in fickmefs and at deal, ;

1 Cor. 11.32. Buc whep:woare judged, we asechatteued
of the Lord, that we fhovld aot-bs condemned .with the
world. 7

Heb. 12. 6,7,8,11. For whom the Lord loveth,he chaften-
eth, and {cousgeth evety Son whom he receiverh : If ye en-
duse chaftening, God dealeth with you. a4 with Sons---Shalk
we not be in fubjeQion to the Fathes of {pirits, and hve.-- But
he for our profit, that we might be partakers of his holipe&S 5
No chaftening for the preſent feemesh to bs joyous, bur. gric-
vous ;. neverthele(s afterward it yieldeth the. peaccable frair
of righteoufnels to them which are exexciſed thereby.

Fawes g. 14. Is any fick, let them fend fos the Elders of
the Church---‘Fhe prayes of faith hall fave the lick, and the
Lord hall raife bisn op.,-and .if he have commetted:tias, they

hall be forgivenhim.

, oa

jobn 1.3. He whom thoy lovefiisfick--- i.

Pfal. 41. 1, 2, 3. Bleſſed is the man that confidereth the
poos: the Lord fhall deliver him jn time af tspuble, The
Lord jthall preferve him and keep bim aliye---The Losd
will Arengther hima upon the bid of languifhing: Thou wilt
make ail his bed in his ficknefs.. . a

2 Cor. 5. 1,&c. For we know that ifour earthly houle of
this tabernacle were diflelved, we have a building of God, an
houfe not made with hands, eternal in the Heavens. For ia
this we grosn casneftly, defiring to be clothed upon, with our
houfs which is from Heayen---For. we that are inus taber-
macle do groan, being burdened ;. not for thet we would be

-anelothed, but clothed upon, thet mortality may be ſwallov-

ed up of liſe. Now he that. hath wrought this for the felf
fame thing isGod; who alfo hath given tous the eerneft of
the Spirit. . Therefore we-asaalwaies confident, knowing chat
whilft we arc at homein thebedyg we aac, abfent from. the .
Lord. (For we walk by faith, not by fight) we are confident
Hay, and willing rather to be abfent from the body, andtobe
peeſent with che Lord. poe et 5 ly ot

: Bhilns30, 28, 23, Nase sorCgrilh tall M thaguified in,

a J body, whether it be by lifeor by death. For te me to.
2 th >. a)

live .
vr -

™ | The Life of Faith.

live is Chrift, and to die iq gain---} ominattrart —* two,
paving a delire to depart, and to be with Chrid, which is fag
tter

. Luke 23. 43: To day thale thou be with mein Pasadife.

Rev, 14. 13. [heard a voice from Heaven, faying. to me,
write, Bleffed are the. dead, which die in the Lord, from
henceforth; yea, faith che Spirit, that they may relt from
their labougs, and their works do follaw them.

He). 2.14. Forafmauch as. the children sre pastaleess of Aieth
‘and blood, he alfo himftiflikewile took part of the fame, that
through death, he might deſtroy him that bad the power of
death, that is, che Devil ; and deliver chem who through fear.
of death, were all their life time lubje to bondage...

Bfat. 68. 20. He that is our God, is the God. of falvation,
and te God the Lard belong the iffaes trom death: bo
2 Tim. 1.10. Whohath aboliſhad death and bach houghe
life and immortaluy tp light by the Goſpel. ao

1 Cor. 15.94. O death! where is thy fing? Qe giave 1
where is thy vi@ory.2 The fing of death is lin; and the
ſtrength of ſin isthe Law.: but thanks be +0God, whith giveth:
us the vidory thrpagh ous Load Jesus Ghat, ‘- -

25. Promifes to parfevering Religuens, of tbe —
Afe, indof Juſiificat n in Fudgememt,and of Glrification. v

1 Cor. 15, tbraugbont. Fobn 5. 2a, 24. 28.29. He that heer.
eth my Word, and bebeveth on him that fent me, hart ever-
lafting life, and thal} not.came into condemnation,but is pafied':

, from death to life---T.ag haus: is coming in the which all taat

are in the graves, fhall hear his yoige, and (ial come forth; ‘
they that have dope good, to the. roſurrection of life, and they
that have done eyil,to the refisaxeQion of damnation. :

Fobm 14.19. Becaufe I live, ye thalllive alfo. :

Col. 5 45 3.4. If yo be riſes. with Chrift,: —— — things.
which arc aboue,: vehere Chtiſi fcectt: at tho right hard of !
God. Set your affetions‘on things above, not on things on :
theearth : For yoase dead x.and youn lifeis hid with Chrit
in God. When Chiiſt whe is.oun lstertiiall apper, thers thar
yc allo appear with himanglory... 3.0 0 | et

2Thef.s. 10..He thell. come to be laid ni. —* 2
and admised | in all chem that beliews.. .

| 293

a Oo 3, Mathes

Quast” .

293 The Life of h ; ~

ame ---

Sine ye bleffed, &c. The righteous in -

Math

*5 ve

ẽ eternal.

Fobn 12. 26. IE any man ferve me, let him follow me; and
where Lam, chere thall alfo my fervane be. Hf any man ſerve
me, him will my Father honour.

Fobu 14. 1, 2, 3- Let not your heart be troubled---In my
Fathers houfe are many mantions --1 go to prepare 2 place
for you. And iff go and prepare 8 place for you, I will come
agin, tnd receive -you to my felf, that where'I am, there ye
may bealfo.

Fobn 37.24. Father, I witl that they alfo whom thou haft
given me, be with me where J am, thet they may behold the
glory which thou haft given me.

* Fole2.17. GO 10 MY BRETHREN, end SAT UN-
| {0 THEM, I ASCEND 10 MY FATHER, and YOUR
FATHER, %0 MY GOD, and TO YOUR GOD.
| 1 Cor. 6.2, 3. Know ye not that the Saints thall judge the

world? Know ye not that we fhall judge Angels?

A&s 3.19. Repent and be converted, that your fins may
be blotted out, when the time of refrething (hall come from -
the prefence of the Lord ; and he fhall {end JefusChrift---

Luke 14.14. Thou that be recompented at the rcfur-
reQion of-the juft. : :

Let the Readct bere take uctice of thet moft import aut ebferns-
tiesef Dr. Hammond, that dedseeis, the RefurreGion, doth
often oh in general (our living in the next world, or vur wext
fate of life] in the Scriptures , and net the laft Refurre@ion en-

ly, unie(s st be called, The Refurre@ion of the ficth, or of the
body for diftinction 1 or the consexs beve before explained tt otber-
wife, By.sobich Cor. 15. and Chriſtt anfiver.to the Sed-
ducees, may be the better underfteod. ae
26. Promifes tothe godly fer their children, fuppefing them to
be faithful in dedicating them to Gob, and educating them in bis
| boly waies. —
Ex0d.20. Commandment 2d. Shewing mercy to thoufands in.
! them that love me, and keep my Commandments. —_—- |
! Ads 2.39. For the promife is made to you, and to your’
children, and to all that are afar off, &c. -
Pfal. 37.26. HisGecdistieled.- -
cS 3 Lo! t Cor.

The Life of Faith.

* 1 Or. 7. 1h Elfe were your children unclean, but new :

are they holy.

Math, 23. 37. O Jeruſalem, Jeruſalem, how oft would I
have gathertd thy children togethes, ewen a9 8 Hen gachererh
hee chickens under her wings, and ye would aot.

Rom. 11.31. Through their fall falvation is come. to the —

Gentiles, 16, 17, 18, &c. thew, that they were broken off by
- unbelief, and we are graffed in, and are holy as ghey were.
Matth. 28. 19, 20. Go and Difciple all Nations, baptizing
them, &¢. oo, | |
Kom. 4 16. That the promiſe might be fure to all the feed,
And 9.8. The children of the promife are counted for the
eed. I il
Mattb. 19. 13, 14. Jefus ſaid, ſaffer tittle children, and for.
bid them not to come unto me, for of fuch is the Kingdom.
of Heaven. ..
27. Promiſes tothe Church, of its increafe, and prefervation,
and perfeion. , _ |
_ Rev, 11.15. The Kingdoms of the world sre become the
Kingdoms of the Lr-rd, aad of his Chiit. oo
"Luke 5.33. He thall-reign over the houfe of Jacob forever,
and of his Kingdom therethall be no vnd.
Mattb. 13. 31,33. The Kingdom of Heaven islike fo a grap
of Moftard-(eed, winch a man took, and fowed in his field :
which is indeed the leaft of all (eeds bat when’ it is pxown, it
is the greateft among herbs, and becometh a tréd > fo 'chac che

birds of the air lodge in the branches. of it---The Kingdom of -

Heaven is ike unto kkven, which a woman took and hid ‘in.
three meaſures of meal, till che whole was levened.

Jobu 13.32. And l, if Ibe lifted up, will draw all men ur
tome.

Dan. 2.44. In the dates of thefe Kings, fhall the God of
Heaven (et upa Kingdom which thall never be deftroyed 5,
and the Kingdom thall not be left to other people, bur ic thall
break in pseccs, and confume all thefe Kingdoms, and ic ſhall
Rand-for ever.

Mattb. 16. 18. Upon this Rock will I build: my Church,

gates of Hell thallnot prevail againft it.
Pe 4. 12, 16. Kos the pesfcéting of the Saints; for the.
ee WOT

The Life of Faith.
work of the Minitiry 5 for the edifying of the body of Chrift ;
till we all come in the unity of the faith, and the knowledge
ofthe Son of God, unto 2 perfc& men 3 anto the meafure of
the Qature of the falnefs of Chrift : that henceforch we may be
no more childsen toffed to and fro, and carryed about wich
evesy wind of Do@erine, by che fleight of men, and cunni

araftinels, whereby they lye in wait to deceives but {peaking
the truth inlove, may grow up into him in all things, whois -
the head, Cheift: from whom the whole body fitly joyned
together and compacted, by chat which every joynt fupplieth,
according to the cffeCtual working in the meafute of every
part, ‘maketh increafe of the body to the edifying of it (elf in

- ‘ove.

bio? §. 25, 26,27. Chrift loved the Church, and gave
fiméelffor it, that he might fan@ific and cleanfe it, wich the
‘wathing of water by the Word ; chat he might prefent it to
himfelf a glorious Church, not having {pot or wrinckle, or

_ any fuch thing; but that it thould be holy, and withouc

‘blemifh, Read Rev. 21, & 22.

Math, 28. 20. Lo, F.am with you to the end of the
‘world.

Matb. 24.14. And this Gofpel.of the Kiagdom fhall be
preached in all the world for'a witnels Co all Nations; and
chen thall the end come.

Matth. 21. 44. Whofocver thal fall on this ftone, thall
be broken ;.but on whomfoever it fhall fall, it-will grind him

powder. .
Thbe obfcure Prophetick, paffages Ipafs by.
So much for living by Faith en the Premifes of Ged.

CHAR.
9

“

CHAP. VI.

How Faith muft be exercifed on Gods Threatnings and Fudg-
. ments,

T: E exercife of Faith upon Gods Téreatnings and |

Judgments, muftbe guided by fuch rules and helps as
thefe.

Dire. 2. Think not either thas Chrift bath no Threatning -

297°

penal Laws, or that there are none wbich are made for theufe

of Believers.

If there were no penalties, or penal Laws, there were no

Laws, none can be expeed to make fo much uſe of: them as
truc Believers. 1. Becaufe he that moft believed them, mutt
needs be moft affe&ted with chem. 2. Becaule af things are for
them, and for their benefit; and itis they east mot be mcv-d

ment. ~
And therefore they that ob) @, that Believers are paffed al-
‘yeady from death to life, and there is wo condennatiow to theo 5
and hey ave already juftificd, and therefore bave niufe of shreats
‘ eefears | do contradi& themfelves : For.it wll racher follow

AT bevefere they aud they only ds and will faithfully uſe the threat.

ings in godly fears.| For 1. Though they are juftified, and
afd from death to J. they have ever fath, in order of na-
ture before their Jutjfication 5 and he chat believeth not Gods

. thréatning? with fear, hath no true Faith, And 2. They have

ever inherent Righteoufnels or Sanfification, with their Ju-

{tification : And this Faith is part of that holinefs, and of the

_ hfe of grace which they are paffed into. For this is life eternal,

to'know tbe only true God, and FefusCorift, Joha 17.3. Andhe
kaoweth not God, who knoweth him noc to be true. And
this is part of our knowledge of Chrift alfo, to know him as:

the infallible Awtber of our Faith, chacix, ofthe Gofpel, which .

faithnot only, He that believeth and it baptized, fast be faved;
but alfo, He shat believer nes fra be damned, Mak 16.16. And
- Pp |

chit

J —DR Governutent of the world. This Antinomian fan-
cy deftroyeth Religion. And if there be tbreets, or penal:

by them to the fear of God, and an efcaping of che punith- _

The Life of Faith.

ithis is the recerd which God gave of bis Son, which be tbat be-
lievete not, maketh bim a lyar ; that God beth given us eternal
sfe, andthis life isin bis Son: He that bath the Son, bath life;
andke that bath netthe Son, bath net life, 1 Johns. 12. Yea
as be shat believeth onthe Son, bath everlejting life, fo be that
believeth not the Son, Mall not fee life, but the wrath of Ged abideth

-on bins, John 3. 36. And therefore 3. The reaſon why rbere

is #0 Condemaation to 08, is becaule believing, not part only, but
al shin Word of Chrift, we fly from fix and wrath, and ere in
Chrift Jefe, as giving up our felves tohim, and walk not efter
the ficfo, but after the Spsrit , being moved {0 to do both by
the promufes and threats of God, This is plain Englifh, and
plain and neceffary truth, the greater is the pitty, that many

~ honeft, well-meaning Antinomians thould fight againf it, on

an ignorant conceit of vindicating Free Grace: W the plain
Word of God were not through pastiatity over-looke by them,
they might fce exough to end the controverfic in many end
full expreflions of Scsipture. I will cite but three more, Matte,
10.28. and Luke 12.5. Bust fear bim who is able to deftrey beth.
foul and body in Hell, or when be bath killed, bath power tocaft
into Hel ;. yea 1 fay unto you, fear bim. Doth Chiift thus iterate
that it is he chat faith it, and faith it to his Difciples , and yet
fhall a Chriftian fay, it muft not be preached to his Dilciples as.

_ the Word of Chrift to them ?

Heb. 4. 1. Let us thereferefear, Ifa promife being left. us of
entering inte bis. reft, any of you Mould feemto come fiert of it
. Heb 117. By Faith Noah being marned of Ged, of things.
net feen as yet (thatis, of the deluge ) moved with fear, prepared
an Ark, to the faving of bis houſe, by the which be comdenthed the
morld, and became beir of the vigtteou{nefs which is by faith.
_ Note here how. much the belief of Gods threatnings doth
0 the conftitution of that faith which is juftfying and
ving. .
Direct. 2. Fudge not of Gods:threatuings by the evil wbieb is
threatned , but by the obedience to which the threataings Poould
drive us, and the evilfrem which they would preferve us, and the-
onder of the werld which they preferve, andtbe wifdom,. and. he-
linc fi, and juftice of Ged; which they demonftrate, . ,
. When men think how dreadfal a mifcry Hel is, shey "

«
a

— — ———

ready to think hardly of God, bath for his threatsing and exe-

299

cution; as if it were long of him, and not of them{cives, that
they are miferable. And as it isa very hard thirg to think |

of the panifement it felf wih approbation’ fois ir alfo to
think of the threatning, or Law which binds men over to ity
or of the Judgement which will pafs the fentence on them,
But think of the ¢rae sature, uſe and-benefits of thefe threats
or penal Laws, and true seafon, and faich-will not only be re-

conciled to them ; but fee chat they areto be loved and bos

moured, as well as feared. 1. They are of great ufe to drive us

to obedience. And it is eafier to fee the amiablenels of Gods -

commends, than of his threats: And ebedi-uce to thefe. com-
mands, is the holy re@titude, health and beauty of the foul.
And therefore chat which is a fuitable and needful means, to
promote ebedience, ‘is amiable and beneficial tous. Thosgh

Love mutt be the principle or chief {pring of our obedience; —

- ythe that knoweth not that Fear muft drive, as-Love molt

draw, and is neceffary in its place to joyn with Love, os tado
that which the weakneffcs of Love leave undone, doth neither
know what a #ten is, nor what Geds Word is, nor what his

Government is, nor what either Magiftracy, or any civil, o# .

domeftical Government is ; and therefore fhould fpend many —

ycars.at School before he eurneth a difpucer.. ,

2. They are of ufc to keep up order inthe wurld, which
could not be expected if it were not for Gods threatnings. If
the world be fo full of wickednefs, rapine and oppreffions, not=
withfanding off the thrcatnings of Hel, what could we expe
it thould be, if there were nonefuch, but even as the fuburbs of
Hell ic felf. When Princes; and Lords, and Rich men, -and
all thofe thieves and rebels chat can but get ftrength enough to
defend themfelves, and all chat can but hide their faults, would
be under no reftraints confiderable, but would doall che evil
that they have a mind todo: Men would be worfe to one
another, than Bears and Tygers.

- 3. Gods threarnings in their primary fdtention or ufe, sré

made to ketp us from the punyhotent threatned. Punifhment is
natuyaly dae to evil doers: -And God: deelareth® it, to’ give tt
werning, that we may take heed, avoid it and efcape. "

4. That which doth ſo clearly deonfirate the-Holinds of |
we . P Pz r— God,

380 _— . |
, .
| God, inhis sightcous Government, his Wifdon and ns Pajtice

wr
X

The Life of Faich.

is certainly good and.amisble in it felf. Bue we muit not expect

_ that the fame thing thould be gesd and amiable co the wicked,

who run themſelves into it; which is good to the world, or
to the jut sbout therm, os to the bonour ef God. Affizes, Prifons
and Gallows are good to the Censtry, and toall the innocent,

_ eo preferve their peace, and to the boueur of the King and his

Goverament ; bat noc to murderers, thieves or rebels, Ife.
26. 7,8,9- Pfal. 48. 11. & 9. 16. & 89. 14. & 97. 2. & 149. 9.
& 146.7. & 37. 6, 28. Jude 6. & 15. Kev. 4.7.8 15.4. &
2607. & 19-2. Eoclef. 12. 14.

Dirc@. 3. Judge of ebe feverity of Gods threatnings, partly by

_ the gréatue{s of bim{clf whem we offend, ae partly by the wecef-

fry of them for the Gevernmecnt of the world, |

1. Remember that finning wilfully againft the infinite Ma-
jeſty of Heaven, and refuting his healing mercy tothe laft,
deferveth worfe than any thing sgainft aman can-do, 1 Sam.
2.25. : _
> And remember that evenshe threatning of Hell doth
not ferve turn with molt of che wosld, to keep them from
fioning and defpifing God: and thesefore you cannot fay that

chney are too great. For that plaiftes draweth nor too ſtrongly.

which will not draw out the thorn. Hf Hell be noe servable
enough to pesfwade you frem fin, it is not feo terrible to be
shreatned and executed: He chat thould fay, Why wil God
make fo tervible a Law? and withall thould fay, As terrible as
& is I will venture on it, rather than leave my pleefures, and ra-

tber than live « bely life; doth concradi@ himſelt, and telleth

us, that the Law 1s not Sertible enough to attain its chief and |
primary end, with ſuch ashe, that will not be moved: by it,
from the moft fordid, bafe ox bruitith pleafure. oo

_ Dire&.q. Remember bow Chrift bimfelf,even when be came te

deliver us from Gods Law, did yet come to vevifie bis threatxing

én the matter ef it, and te be afacrifite fer fin, and palick de
monfiration of Geds Juſtie.

Fer this end was Chrift manifested, te deftvoy the works of she

“Devil, 3 John 3. 5, & And the fieft and great work of the De-

vil was, to reprefent God as a lyat, and. co perfwade Eve not
to believe his shreatuings, and to tell.hes, chat though fe

'. withit, as to forgive man the greateft past of the penalty, it

The Life of Faith. | 201
finned, the ſhould not die. Aad though God fo far diſpenſed :

was by laying it on. his Redeemer; and making hima facri-
fice tohis Jultice: chat his Crefs might openly confute the
Tempter, and affare che world, that God is juft; and that the
sages of fin is death, Rom, 6, 23. though eternsl life be she gift
of God through Fefus Cbrift. | _ 7
And he that well confidereth this,that theSon of God would:
rather floop to fufferings and death, than the D.vils reproach |
" of Gods threatnings fhould be made true} and than the Juftice !
of God againft fin thould not be manifefted, will fure never: |
think, chat this Juffice isany di onour co the Almighty. ~
Direct. 5. Let this be your ufe of the threatnings of Ged, to
drive youfromfin to move careful obedience, and te belp you againft-
she defels of love, and to fet thew againft every temptation wben-
youare affaulted by it. - Se
When a tempting bait is {ct beſore you, fee Hell againft it, ©
- gs well as Heavens and fay, Can I take this cup, this whore,
this preferment, this gain of Judas, with H. Il, for my parc
inftead of Heaven? If men threaten death, imprifonment, or
any other penalty; or if-lofles os reproaches be lke by men |
to be made your reward, remember that God threatncth Hell,
and ask whether this be not the molt intollerable (ifkr-
ang, , 7 . .
And if any Antinomian revile you for thus doing, and fay -
[tou fhould fet only Free Grace before you, to keep youfrom _
nning, and not hell and damnation} Tell him that it is Corift-
she Mediatour of Free Grace, which hath fet Hell before you in
che Scripture, and not yous And that you do but cenfider of
chat which Chrift hath (ct there before you to be contidered of..
_ Ask them whetheg it be not God that prepared hell fer the
~ Devil and his Angels, and Chsitt himfelf. that will adjadge
. alt impenitent Ginness to. ic, Metth, 25. And isk them why-
Chrift doth fo often.calk of ic in the Gofpel, Marth. 43. of the
worm that never dyetb, and the fire that never. foal be quenched,
Luke 19. 27. Mask 16. 16. John3. 36.2 Thef. 1.8 9. &c. Aad
whetherthey ksow why Fear was given to man; and whe-
ther Chrift mifiook in all fuch commands, Luke 12.4. Het..

- gt. 7. Heb. 4. 1. And-whether God hath made any.past of ©
_ Aus Laws in vain. © _ Pp. if,

302

The Life of Faith.

Ifthey fay, chat che Lew was wot made for a righteous man,
1 Tim. 8.9. Tell them that the words are expounded, Gel,
5. 23. Agaiuſt fuchthereisno Lew, The Law was nor made
to.cendema and punifh arighteous man 3 becaule he feared the
threatning Of 1t, and fofcli not under the condemnation. If you
fpeak of the Law of Chrilt, or any Law which fuppofech the
fubje@ rightcous: There isno Law can be pleaded againft fuch
to their damnat:on. That there is no Law againtt them is but

+ asRom, 8.1. There is no condemnation to theu. And wegrant -

alfo, chat ia that meafure as mens fouls are habicuated with
love to God, and duty, and batred of fin,they need no Law co urge
and threaten them. no more than a loving wife necd to havea |
Lam to forbid her murdernig her husband, or abufing him.
Bug withall we know, chat no man on earth is perfe@ in the
degrees of Love, and therefore al nced Lews and fear.

~ Ufe all Gods penal Laws to the ends that he appointed them,

to quicken you into your obedience, and refrain you from
yielding to temptations, and from finning, and then yous own
ben fit will seconcile youto the Wifdem, Helinefs, and sfice
of the Lews. - a
Direct. 6. Remember that afl Chriftiens bave folemnty profefed
their own confeut, tothe threats and punifoments of the Gofpel.
Though God will punith finners whether they confent or
mot, and ghough none confent to the exscutios upon sbemfelyts,
when it comes to it 5 yet all that profefs Chriftianity do pro-
fefs their confent to the condemaing, as well as to the puftit}-
iug part of Gods Word. For every Chriftian profeffeth his
confent to be governed by Chrift; and ther-fore he profefieth
his conſent to be governed by Chritts Laws ; For if Chrifi bea
King, he muft have Laws: and if he govern us at all, he go-
verneth us by Laws. And this is Chrifls Law, He tbat be-
lievetb, and is baptized, foall be-faved; and betbat believeib nd
foal be dawned, Mark 16. 16. He that profcficth to be goverata
by Chrift, profeffeth his confent to be governed by thie very Lew:
and therefore he profeffeth bis confent to be damned if be believe
wot. Chrilt told yon that you muft confene ro both parts, of
to neither ; and will you grudge at che feveriry of that Law
which you have profefled your senfent to? The curfes of the.
Covenant (Ded.29.2%.) were co be repeated to cht peor

—-* The Life of Faith, FB

of Ifraely and they were exprefly to {ay Awen to each of

303

them. Forlifeand deat were ſat before them; blcflings and —

-curfirgt, Delt, 30.1, 19. and not life and bleſſings alone.

And fo the Gofpel which we are to believe, containeth though

. principally and eminently the Promifes, yet fecondarily allo the

threat nirgsof Hell co impenitent unbelievers. And our confent
doth {peak our approbation. oo.

Direct. 7. Obferve tie belief of Chrifts thveatnings of dant-
sation 16 impenitcnt uubelicvers, isa real part of the Chriftien

defire after bolineB, it certainly proveth that the Promises alfe are
believed, though the party think that be doth not believe
them. —

Note here 1. That Edo not fay, that off belief or fear of

ving Faith, and that eben ever it wppyned with ateue lave and .
faving ; ,

Gods threatnings is faving F aitb. Byt 2. That all faving Faith. .

containeth fuch a belief of the thregtnings. 3. And that many
times poor Chriftians, who believe and tremble ac the threat-

nings, do truly believe the Promifes, and yet miftake, andve-

rily think that they do not belicvethem. 4: Buc their’ mi-
fake may certainly be manifefted, if their Fath do but work

by a love and defire after bolinef, and the fruition of Ged.

Fos 1. Iris evident that the fame Gofpel which Gith,; He |

that believeth foal be faved, doth fay, He that believeth nor frail

bedsmned. :Fherelore the (ame faith believertt both, 2. fe

is plain that the fame formal obje@ of faith, which is Gods.
Korasity, will-bring a man to believe one as well asthe other,
if he equally know it: to be a divine revelation: Be chat be-

lieveth that AD shat God faith is true: and then believeth that

God faith chat 49 true Balievers foal be ſaved, muft necds be-
heve that thie Promife is true. “And he that undesftandcth chat
Chrift faith, Uabelievers Mall be damned; cannot but find alſo
that he faith, True Believers Mall be faved. And if he’ believe:
the one, becanfeit is the word of Chrifts he doth fure believe

_ the other, becaufe it is the word of Chrift.. 3, Yea it is in ma-

ny reſpects harder to believe Gods threatnings, than his pro-
ties, partly becaufe fianers are more wnwilling that they:
fhould be true ; and they have more enmity to the threatning,.
than to the promife; and partly becaafe they commonly feign.
God to be fuch as they would have him be, Pel, 50. Thos
. = | | 7 theughseft:

304 The Life of Faith.

—— LL — — —

. Shoughteft Iwas fuck a one as thy felf, cs. And partly beceufe
Gods Goodnef being known to be his very eficnce, and all men.
being apt to judge of Goodnefs, by the mesfure of theu own
aintereſt, at 18 Es more obvious and facil to mans under-.
Aanding, ‘to conclude that fome are faved, than that fome ave

* damned andthat the penitent believers ave faved, than chat

che impenitent unbelievers are damned: We hear daily how ea-
fily almoft all men sre brought to believe that God és zwerciful ;
and how hard it is to perfwade them of his damning Fuftice
and /everity. Therefore he that can do the berder, is not un-
Nike todo the eaftr.

And indeed it is meer ignorance of the true natute of faith,

~ which maketh thofe whom I am now dcfcribing, to think

- thet they do not believe Gods Premifes, when they believe

his Tbreatnings. They think that becaule they believe not that
they themſelves are perdoned, juftified, and thall be faved, that
_ therefore they bilieve not the promife of God: But. this is
not the reafon ; but it is becaufe you find not the condition of
the promife yet ia your fclves, and thercfore think that you
have no pare inthe benefits: But its one thing to doubt of
‘ yous own fincerity, and another thing to doubt whether the
promife of God be true. Suppofe that the Law do pardon a
fellon if he can read as æ Clerky and one that is a fellon be in
-Aoubt whether his reading will ferve os net; this is not to
‘deny beliefto the pardoning a@ of the Law. Suppofe one
promife a-ycarly ſiipend to all thet are oſ full one and twenty’

“years of age, in the Town or Country: Fo doubt of my
age, is not to doubt of the truth of the promife.

Object. But do wot Proteffant Divines conclude ageinft the
Papifts, shat faving Faith muft be a particuler application of
Cbriſt andthe Promife to onr felues, and not only a general affens ?

Anfw. It is very true; and the clofer chat application is the
better. But the spplication which all found Divines. (ia this
point ) require-as neceffary in faving Faith, is-neither an affi~
vance, nor perfwafion that your own fins are already pardencd,

-” or that they ever will be: But itis 1. A belief chat che Pro-
mife of pardon to all belicvess, is fo xniverſal, as that it i-~
eludesh you as well as others, and promifcth and offereth you
pardon, and life, if you will believe in Chriſt. 2. And itis a

| confens

Plan ———

The Life- of Faith; J

confent ot wiſingne ſi of heart that CBrift be yours and you'be bie

cto ihe ends propofed in the Gofpel. 3. And itis a pra@icul

Truſt in his fufficiency, as chufing him forthe only Mediætour,
rtfolving to venture your fouls, and all your hopes upon him =
Though yet through your ignorance of your ſelves, you may’

think that you 2 sot tha‘thing in fincerity, which indeed you
do,yeaand much fear(through melancholy or temptation) that
you never foal doit, and confequently never fhall be faved.

He chat doubreth of his own falvation, not ‘becaufe he:
doubteth of the truth of the Gofpel + but becaufe he doubreth

- of the fincerity of his owa heart, may be miftaken in himfelf,
but is not thercfore an unbelie ver (as is faid before. )

If you. would know whether you believe the Promi(es traly ,
anfwer me thele particular queftions: 1. Do you believe that
God hath promifed thet off true Believers thrall be faved ?
2. Do you believe that éf you are or foal be a true Believer,

you thall be faved? 3. Do you chufe or defire God as your on-
ly happine(s and end, to be enjoyed in Heaver,' and Chrif as

the only Mediatour to procure it; and his boly Spirit as his .

Agent in yourfonls, to fan@ifie you fullj to the fmage of
God? Are you truly wiling that thos it thould bé? And if God
be willing, will not you refafe it ?* 4. Do you turn away from
afl other waies of felicity, and chufe this slone, to venture all
your hopes upon, and refolve to feck for none but this; and to
venture all on God and Chrift, though yet you are uncterfaist
of your fincerity, and falvation? why this makes up truc
faving faith. st Oe
5. And I-would farther ask you ; Do you fear damnation,
and Gods wrath, or not ? Ifnot, what troubleth you? and
why complain you? If yoa do, tell me then-whether you dé
believe Gods threatning, that he chat believeth not thall ba
damned; or nor? If you do not, what maketh you fear dam-
mation? Doyou fear it,” and not believe that there is any
fuch thing? !f you do believe fr, how can you chule but bes
liewe alfo, that every true Believer thall be faved? - Is God
true in his Toreatnings, and not in his Promifes? This mult

force you plainly to confefs, that yop do believe Gods Promifcr, J

but only doubt of your own fixerrity, and confequently of your

falusrien 5 whichis more a-weakne(s in your bepe, than in-your
_ a Qg fais

The Life of Faith.

- this Promife, Gen. 3. 15. and his aem,Kelstion to man theres
upon, did that to the Fathers in fome degree, which his afters
Yacetnation and perfermance, and Lis Relation ‘thereupon, doth

ROW to Us. “
- Bis perfed Obedience to the. Law; yea to that Law of Me-
distion alfo peculiar to him(elf (which he performed neither
as Pricft, or Prophet, or King, but asa ſubject) was the mre
vitorious caufe of that Covensat and Grace which juftifieth us,
and fo of our Juftification.- And that which is the meritorious
cause here, ss alfo ufually called the material, asit is that
matter or thing which meritcth ous Juftification; and {0 is
talled Our Rightecxfnefs it felf,

As he was a facrifice for fin, he anfwered the ends of the

~ Law which we violated, and which condemned us, as well

as if we had been all punithed according to the fenfe
of the Law’: ‘And ‘thérefore did thereby fatisfie the Lew-

iver: and thereby allo merited our pardon and Jufiification ;
ra that his Ozedience as ſuch, and his Saerifise (or whole hu-
miliation yas fatisfafory by anfwering the ends of the Law,
axe conjunctly the merstorious caufe of our Juftification.

His New Covsngnt (which in Beptifw,ie made mutual by our
expreſſed confent) is a general gift or ed of ablivion, ox pardon,
given freely to all mankind, on condition they. will believe
and confent to it, or accept ity fo that it is Gods perdoning .
end adopting inftrument : And all are pardoned by it conds-
wpne ys and every penitent Belicver aiuslly.aud.reslly. And

~ this Covenant or Gift is the efle& of the foreſaid erie of

Chrif, both founded and fealed by his blood,

As he merited this as a mediating (ubje& and fecrifice,fo as our
High Pricſt he ffered this fecrifice ofhimelf to God.

And as our King, he being the Law. giver to the Chugch,
did make this Covement as. his Law of grace, defcribmg the
terms of life and.death: And being the Fudge of the world,
doth by his featenee juftifie and condemn men, as-believers of
anbelicvets, eccording te this Covenant :: And alfoexecuteth
his fenteace accordingly (partly in this life, but fully in the
hfetocome.) . .
A Our Teacher, and the Prophet, or Angel of the Covenant,
he doth declare it as the Fathers will, gad’ promulgate acd
. ‘ . - ) ’ proclaim

| eee Oe —

The Life. of Faith, -

proclaim this Covenant and conditional Pardon and Juhifica-

tion to the world , and fend out his Embaffadours with ic to

befeech men in his Name to be reconciled fo God, and to de--
clare, yea and by facramental invefticure, to feal and deliver
@ Pardon and actual Juftification to Believers when they
confent.

309

And as our Mediating High Pricft now in the Heavens, he

prefenteth our neceflity, and his own righteoufnefies and ſa-
crifice as bis merit, for the continual communication of all
this grace, by himfelf, as the Head of the Church, and Ad-
miniſitator of che Covenant.

So that Chrift doth jufifie us both as a. fubjeG meriting, as a
Sccrifice meriting, a8 a Prieſt offering that facrifice , as a King:
atualiy making che Fuftifying Leow, or enacting a general.
Pardon, as a King fententialy and executively juftifying , as a
Prophet or Angel of the Covenant promulgating it; as King,
and Prophet, and Prieft, delivering a fealed Pardon by his Mef-
fengers; And as the Pricit, Head and -Adminiftrator commu-
nicating this with the reft of his benefits. By which you mey
fee in what eſpects Chrift muft be believed in to Juftification,
if Jult.fying Faith were (as it is not only the receiving him as
our Juftifiers: Ie would nor be the receiving, him as in one
part of his office only.
Direct. 3. Underftand. rightly bow far it is that therightes
oufnefs of Chrift bimſelf is made ours, or imputed te W, and how
fernot, |

_ There are moft vehement:controverfies to this day, about:
the Imputation of Chrifts Righteoufuef, in which I know not
well which of the extreams are in the greater errour, thofe
that plead for it in the miftaken fen, or thoft that: plead’
apainft it in the fober and right fenfe: But Imake no doubt
but cheyare both of them damnæble, as plainly fubverting the
foundation of our faith : And yet I dé riot think that chey
will prove a@xaly damning tothe Authors, becaafe 1 believe
that they mifunderftand their adverfaries, and donot well om-
dexftand’themfclves, and that they digeft not, and pradife not
what they plead for, but digeftand practiſe that truth whicls
they doctmaliy fubvert, not knowing the concrarietys whiclt
if shey knw they would. renounce the errous, and not the

, 8. - 7

Qs 3 toch.

The Life of Faith.
truth. And Tf chink that manya one that thu contradi@eth
fundamentals, may be faved.

_ Some there be (befides the Antinomians) that held chat
Chrift did perfoGly ebey and fatiefie (not in the natural, but)
in the civil or legal per fon of each ſinner that is elect (repre-
fenting and beating as mary diſtinct perfons as are elcct)
fo fully as that God doth repute every Elect perfon (or
fay others, every Befiever) to be one that in Law feafe, did
Perfecily obey and fatiefie Fuftice himle!f; and fo imputech
Chrifts Righteouſneſs and farisfaQior to us, as that which was
reputatively or legally of our cwn performance, and ſo is ours,
not only in its Feds, but in it ſeſf.
_ Others feéing the pernicious confequences of this opinion, -
deny off imputed Right coufnefs of Chrift to us, and write many. —
sepreachful volumes agiinfiit (as you-mzy tee in Thérndikes
laft works, and Dr. Gell, and Parker againft the Aſſetnbly, and

abundance more.) .

The truth is, Chrift merited and fatiificd for us in the perfor
ofa Mediator: But this Mediator was the Head and Roet of all
Believers, and the {ccond Adem, the fountain of {piricual life 5
and the Surety of the New Covenant, Heb. 7, 22. 1 Cor. 15.
22,45. and did alf this in the mature of men, and for the fake
and benefit of man; fuffcring, that we might not fuffer dam-
nation, bat not obeying that we mighe not obey ; but fuffer-
ing and obeying that our finful imperfeGion of obedience

_ might not be our ruine, and our prrfe& obedience might not

be neceflasy to our own Jaftification or S. $vation,but that God
might for the fake and merit of chis his perfe@ obedience and
fatufadiien, forgive all our fins, and adopt us for his Sons, and

give us his holy Spirit, and giorifie us for ever; fo that Chrifts

Rightcoufnels, both obediential and fatufaGory, is ours in the
eects of it in themfelves, and ours relatively for thefe effels,
{5 far as to be purpofely given for us to that end; but not oxrs

. init felf fmply, or as if we were reputed the legal performers

our ſelves, or might be faid in Law fenfe, or by divine eflima-

gn Of imputation, to have our felves in and by Chrifi fal-
died the Law, and faffered for eur not fulfilling i¢ (which is

a eoatradidtios. ) —
Ag he that beth by a peice, and by ſome micritotlous A,
J ot

—8

. oo

| ~The Life af Faith.~
doth redcem a captive, os purchaſe pardon for a traitor, doth
give che money and merit én it felf to the Priace, and not to the
Captine oy Fraitor himfelf.. (He never faw it, nor cver hed
preprigtyin the thing it felf;) Bur che deliverance is the Pri-
_finers, and not the Princos; .and therefore it is given to the
Prifoner, as to the sffeGs, though not in it f&lf, in chat it was
given for big.
. And becaufe Chriſi fuffered what we fhould have fiffered
€ as to the value) to fave us from Suffering, and our fins were
the caufe of our guilt of panifhment, and fo the remote cauſe
of the fufferings of Chrift, (his qwn fponfion b.ing the nearce
caufe) therefoge ic may be faid truly that Chrift did not only
ſuffer fox our benefit, but in our ſtrador place, and in s larger
and leſs ſirict and propes ſenſe, chat he fidferedin the perfon

of a fixncr, and as-one to whom eur fing were imputed, megne |

ing no-mogg bus that he ſuſſcredas one that by his owa cope
fent undertook to fufigs for the perfons of finners, and thay
as ſuch an underteker only he fuffesed s and that thus our, fins
were imputed tohim (not in themfelues, as ifhe were in Law
fenfe the committer of them, or polluted by them, or by God
efteemed ſo to have heen; but) asco the «feds, char is, bic fuf-
fering; in that they wee she sccefiin, and the remoje os of
fumed canje of his fudesinges as his Kighteau{nefs is impated to
us, .as the meritosions cauſe of pus Pardon and Juftification.
But he could not be {aid no not in fo large a ſanſe as chis,
to have obeyed in our Mead (sanfidering it as obedience or beli-
sef, byt only 4s merit) becaufe he did it not. thas we mighs
not obey, but that we might not fiffer for difobeying. ,
More of this will follow in the nexe Chapters. .
Dire. 4. Underfand well what guilt it i that Chrift doth
remit in evr Fuftification ; wot the guilt of the fad, wor of the
fault im it folf, but (he guils of punifoment 5 and of the fauls only fo
far as it is the caufe of wrath and punifbment. ,
a. The guils of fad, is inthe reality or truth of this charge,
that fuch « fe we did or omitted: ſo far it is but Pbyficslly

cenfidered, and would not come ipto legal conſidera ion, were

at mot for the following reletion of it.

. g The guilt. of fauls, veatus culpe, is the sea-ity of. this

charge (or the foundation of it in us) that we are the com;
foch milters

— 3157

-
__ ~ = >

Rey,

— — — — — —— — — — — —

— — — —— —

312

The Life of Faith. |

wiiters or emitters of fach an æction contrary te the Law: or
chat our atl or omiffion was really a crime or fault.

3. The guilt of punifhment, veatus pene, vel ad pene, is
the foundation of this charge, that we are by thet Lew which
maft judge, condennable, or obliged to punifioment (or it is
our vight) for the tins fo committed. © ‘

Now Chrift doth not by juftifying us, or pardoning us, make
us either to be fuch as really did not do the feds or fuch as
did not 2 culpable fa, no nos fuch as ded not defcrve demne-
tion, or to whom it wes not due by the firlt Law alone, but
to be fuch who are not now at all condewnebie for it, becaufe
the sew Lew which we muft be judged by, doth abfelse us, by
forgiving us; not making the fault no fault, nor caufing God
to think that Chriff committed it, and not we; or to cfteem
us to be fuch as never did commit it; but remitting the pw:
siffoment and that dwencf of panifioment and obligation to it, which
did Before reſult from che favtt-and Law together ; and fo the
fæuli it fclf is remitted as it is the foundation from whence that
oblig ction to punifhment refulteth,sefpe@ively but not fimply,
nor as a fault in it (elfat all. | a

When I fey the puntfoment and-the duenefs of it to us, is for-
given, Imean not only the punifhment of fenft, but of lafs al-
fo: nor only the ontward part, which is executed by crea-
tases, but efpecially the firft and great penalty, of Gods ows
difpleafure with the perfon, end the withdrawing of his Spirit
and complacential love, and that which we may improperly
cal}, bis obligation in Juffice to condemn the finner. There was

upon God, before Chrifts ſatisſaction and our title to him;

that which we may fo calla legal or relative oblization on God
to punifhus, becaufe elfe he fhoald have done contrary to
the duc ends of Government, and fo contrary to the Wifdem
and fuffttce of a Governeur, which is not contiftent -with his
perfcGion. But now the ends of Government arc fo anfwered
and provided for, that there is no fuch obligation on God to
panifh us, ‘but he say remit it without any difhonour st all;
nay, withthe benenr of his Wifdomand Faftice. We are now
non condenmandi, not condemnable, though we ere finners. Th
Judgement we mufi confe(s the latter, and deny the former

only.
} Din.

— — — —

\' Moai s8a0r7—8 gd.) bas gaacis

dic) 5. fdadenbded wlaitish hype ad lre of tias Pir seg

" Relpyantionne;) sbich Gobzbark> webb vba etndition of clk FU

cation, This is (uficiently opanddl befbre 8 und ene earilute
Vinbaf hhAMaca Hiseprint vies! xeould be tutes add uata-
weelryrhebépow od ave za gry sith. 97 Plog AnD a]

DiRAb yy Chadteflend decihehedwvenids lad ph ae
Rpecticks end —— eda eon *

Promiſe. ILO guowly .p .woA

51 Egaptoscioftshes pandbad rte bn any wet tebeditibns ce

terms than the Promiſe dochecohneeid: For it iv Goede pirat
jog 0% caintihuned 3 0hé bypicwS ran be junmied be don-
demned: And we know'hde Wanoby 4 o-Wadiny Gta Owin

witifscw asnavol 10 shunor9 to biow odiio AaidT oo

engs
yu ads
Ye Rr

Fo ded

wards

—

s Dinedt Kernel evobe siining pl oah doef in byes

—

ö— — — — ⏑ 77 — —

314

The Life of Faith.

wards our falvation as he hath done, Heb. 8, & 9.

4. That itis his very efice and undestaki-g, which there.
fore he cannot pollibly neglect, Luke 19. 10. & 2.15. Fobn
4:42 Aas 5. 31. & 33-23. «

5. That God the Father bimfclf did givehim tous, and
eppoint him to this faving office, Fobn 3.16, 18. AGs 5.31.
8c 13.23. Yea Ged was in Chrift reconciling the world unte bim-
felf, uot smputing te them their teefpaffis, 2 Cor. §. 18, 19. And
Gog made bimfin (chat is, 4 facrifice for fin) fer us whe kuew
no fin, that we wight be made the rightea{urfs of God in him
(that is, mighs be the -publich; inftances of Gids merciful Fuftice,
as Cheift was ot his penal Fuftice; and this bya rigktcoufecfs
given us by God him(clf, and purchafed or merited for us by
Chrift, 2 Cor. 5. 21. yea and be renewed in holmefs and sigh:
teoufnels according to his Image.

6. That now it is become the very interef? of God, and of
Jefus Chriſt himfcif co juftifie us; as ever he would not loſe
cuher the glory of his grace, or the obedience and (off sicg
which he hath performed, I/.53.19. Row. 3. 12, 13, 18, 19, &c.
Rem. 4. throughout.

7. Conſider the ncarnefs of che Perſon of Chaift, both to the
Father and tous, Heb. 1, & 2, & 3.

3. Think of the perſcction of his facrifice and merit, (er out
throughout the Epiſtle to the Hebrews.

g. Think of che word of Promife or Covenant, which he
hath made, and (caled and (woto, Feb. 6.17, 18. Tiws 1. 2.

30. Think ofthe great {eal of che Spirit, which is more
than a Promife, even an eærueſt, which is a certain degree of
pofieffion,and is an executive pardon (as after thall be declared)
Rom. 8. 15, 16. Gal. 4. 6. |

11. Remember that Gods owa jultice is now engaged for

, our Jufiification, in thefe two refpedts conjunG : 1. -Becsufe

of the fulnefs of the merits and fatisfaétion of Chriſt: 3. And
becaule of his Veracity which muft fulfil his promife, and his
governing os deftributive Juftice, which mult, judge mes ac-
cording to his own Lew of Grace, and maft give men that
which he himſelſ hath made theiz right, 2 Tim. 4.7,8..1 Jeba
§- 9, 1@, 23, 22. 4

_ 83, Lally, Think of the meny millions. now in Heaven,

of.

— ee E 7 ee ee — — eee

The Life of Faith,
of whom many. were greatcr finners than yoy and ne one
ofthem (fave Chrift) came thither by the way of innocency

and legal Juftification : There are no Saints in Heaven that
were not redeemed from the captivity of the Devil, and jufti-

fied by the way of pardoning grace, and were not once the:

heirs of death, Fobu 3.3, 5. Rom.3,& 4. , :
Apan thefe confiderations truft your {elves confidently on

315

_ the grace of Chrift, and take all your fins but as the advan: —

tages of his grace,

Dire. 9. Remember that there is fomembet on your : we
parts te be done, for the continuing, as well as for the begins ing of
your Juftificstion ; yea fomewbat more than for the beginning 5
eventhe faithful keeping of youv baptifmal Covenant, in the effen-

tials of it, and alfy that you beve continual need of Chrift, te

eutinue your Fuftification, tk

_ Many take 7uffification to be one inftanteni.m ict of God,
whichis never afterwards to be done : And fo it1s,if we mean
only the fist making of bim rightecns whe was uuvighteors.: (As

the firſt making of the world, and not che continuance ¢f it,

is calkd Creation :) but chis is but about the same: For che.
thing it felf , no doubt but that Cownant which fieſt jultified

us, doth continue to jufifie us; and if the cexfe thould ceafe,
the (ff: would ceafe. And he chat requircth no actual be-

dience, as the condition of our fegun Juftificetion, do-h re-
quire both che continuance of fatrb, and aftvel fincere obedience,
as the condition of continwing, or not lofing our Jaſtifioitiem, (as
Davenent, Bergivs, Blank, Oe. bave well opened, and I have
eMfewhere proved atl rze.) As Matrimony giveth citle to.con-
jugal priviledgesto the wite; but corjugal fidclityand perfor-
mance of che ¢flentials of the co itract is neceffary to contin:
them. Therefore labour to keep up your fetch, and to abide
in Chrift, and hein you, and to brirg fnrch fruit, KA ye be
branches withered, and for the fire, Jobers. 2, 3, 7,8,-9,
&e 8 8=— > WU se
And tipon the former mif-pprehenfion, the fame pe: fons de
look upon all the faith which they exerafe through chit
lives, after the fir inflantarious act, as ° juAdying faith ac
all (but only a faith of the fame kind) bu
hardly know. Yea they look wpan Chrif¥himnfelf, as iehey
' Rr 2 nad

ut to what ule they.

Bx5§

fiat d of condermantion tiptinn »: —* — 2 —— tition’

gost fog qur futureforgirencisd hi bas jtocsface atonscd

Dive. 12. Rementher, that though unknown infirmities, ong

-
*

—AX
qt: “ie ubte Ty —

cae

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aad iE: —5 ——

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verges A Rathe tad isthnerd hsineusiguile,

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Henri tely — —— they -

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ay ter,
cs isis cx enebber: Sacrifices mor saatecn Reginctutieny ox

Um Caen eat we,) hngeclp ah shop fhe Fay :

_ and

The Life ‘of Faith,

and Repentance, which habitually he hath alicady. Bat the
unknown crrours and faults of fuch godly pcrfons are pir-
doned even without that ewe! repentance : and infirmities,
without forfaking of the fin overcom‘ngly in pra@ice, And
foevery one liveth and dyeth, in fome degree of fiaful defe-

Ativencls and omiflion, of his love to God, and cuff, and hope,

and zeal, and defire, and love to men, and cere of his duty,

and watclifulae(s, and fervency in praycr, meditation,&-. And

in fome degree of tinful diforder in our ill governed thoughts,
and words, and affeCtions, or paſſions, and a@ions: we are
never fink{s till we die.

Disc. 13. Remember that you suf neither think that every
fin which is 4 caufe of Repentance, is a (i ficient reafon for you te
duubt- of ycur prefent fiate of Fuftification, nor yet that xe fis
canbe fo great as 20 be a nec: [Jary caufe of doubting,

If every fin fhou!d make us doubt of our Juftification, then

all men mufl alwaies doubt; And chen it muft be becaule no
ſin is confiftent with fincerity, and the knowledge of fineerity 5

which is apparently falfe. |
Ifno Gn thould ceufe our doubting, then these is no fin
which is not confiftent both with fimeerity, and with the
knowledge ofits which is as falfe, and much more dangerous
tohold. 1. There are many fins that are utterly inconfftent
with true godlirels ; otherwife the godly were ungodly, and
as bad as others: And ifyou fay that ro godly man commic-
eth the(e, it is true; and therefore it is true that he that com-
mitteth them, is nots god'y man, or juftified. And how thall
a man know his godlinefs, but by his life as the produ of his
inward gracts? It is argning fr m an unceitainry againft a
certainty, tofsy, Tam juftified and godly, and therefore my
wilful fins of drunkennefs, fornication, oppreffion, lying, me-
œ, &c. ase confiftent with Juftification : $d it is arguing
from a certain truth, againflad ub‘ed falthood, to fay, live
in ordinary, wilful, heinous fin, chercfore I am not juftified
or fincere, Epbef 5. 5,6. For this ye kom, that no whore-
wonger, nor unclean perf n, mov covetous mien, whois an Id-leter,
bath any inberit ance in the Kingdom of Chrift, and of God. La
no man deceive you with vain words , for because of th: fe shings
ermesd she wrath of Ged upon the children of difebedicnee,
1 Cor,

The Life of Faith,

berit the Kingdom of God? Be not deceiv:d; neither fernicaters,
mor idolaters, nov adulterers, nov effeminate, nov abufers of them-
S-lves with mankind, nov thieves, nor covetous wv drunkards, wor
vevilers, nor cxtortioners, frail inberit the Kingdom ef God. And

fuck were ſome of you , bus ye are wæſped, but ye are ſanctified, but
Je are juftified, Oe.
Row.8. 1,13. There is me condemnation to- them shat are

an Chrift Fefus, who walk not after the fi-f, but after the Spiris.

Iſyt live after the flefh, ye foal di, &c. Gal. 5. 20, 21, 22, |

23, 24. :
2. And th-re are miny fins which confitt with true grace,
which will not confift with the «fftrance of its fincerity. And
that 1. From the nature of the things, becaufe che teat de-
grce of grace conjun@ with, and clouded by the greateft de-
gree of fin which may confift with it, is not difcernable to
to him that hath it: He that is fo very sear a ftate of dcach,
and {o very like to an unjuftified perfon, can never be Gare, in
chat cafe, that he is juft fied. 2. And alfo Godin Wifdom and
Jultice will have it to; that fin may not be encouraged, nor
p.efumption cherifhed, nor che comfor’swhich are the re-
ward of an obedient child, be caft away onan uncapable
child in his ftubbora difobedience, Pfal. 5.1. & 32.477. —
Thesefore for a man that liveth in prof: fin,to fay that he is

Gure that he is juftified, and therefore no fin thall make him.

queft.on it 5 is but to believe the Antinomian Devil transform-
ing himfelf into an Angel of Light,and his Muniftirs when they
Call themfelves the Minifters of Righteoufnefi; amdto deny be-
lief to the Spirit of HolinefS and Truth. “And it atrue Be-
liever fhould come very near fuch a ftste of death, common
seafon, and the due care of his own foul, obligesh him to be
fulpicio:s of himfelf, and to fear the worft, till he have made.
fare of better, Heb. 6. & 3.10. Heb.ger. & 12,13, 14. 1 Cor. 10.
Joba. 15. 2, 7,8, &c.
Dire. 14. Let not the pevfevsfion thet you are justified,
make you more fecuve and bold infiuning, but more to bate it, . as.
contrary to the ends of Fuftification, and to the love sbich freely,

juftified you.

‘Ais a great mask of difference between mrue affurance, and:
blind:

319

1Cor,6 9,10. Know ye not that the warightecus fhall not in-

—FF
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Rasedri Bist bea stern) atm use gfe

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Sxs trata wow aa! J Bbio dum ungis
wee

The Life of Faith.
CRAP. VIII.

The pernieions or daugerous ‘Errours deteticd, which binder the
' grork of Faith shout our Fuftification, and the contrery
Trutbs afferted.

‘Here is fo much duft anid eontroverfic raifed here to blind
the eyes of the weak, and co hinder the life of Faith; and
fo much poifon ferved up under the name of Juftification
and Free Grace, that I fhould be unfaithful if I theuld not dif-
cover it, cicher through fear of offending the guilty, or of
wearying them that had rather venture upon decsit, chan up-
oa controverfic. And we are now (0 fortificd again the
Popife and Seccinien extreams, end thofe who mI am mw di-
reGting to live by Faith, are fo ſettled againft them, that I
think it more neceffary (having not leifure for both, and
having done it hererofore in my Cenfeffiew) to open at this
time che methed of falfe do@rine on the other extream, which
for.the mo® part is it which conflicuteth Antiaomianifm,
though fome of them are maintained by others. - Lo
And I will firt name each errours and then with it, che
contrary truth.
rrour 2. Chrifts fuffcring was canfed by the fias of wens, as
the effumed meritoricms caufe, or as they wfuaby fey, as imputed
te wie or lying on bin, fave only of the Ele shat firsl be

Contr. The fins of fallen wankiad in.general, oncept thefe re-
jetliens of Grace, whofe pardon is nat offered in the conditional
Covenant, did lye on Chrift as the afumed coufe of bie felfer-

ings.

Sce Jobs 1.29. 3 Cor. 5. 18, 19,20. Jobe 3. 36,17, 18,19.
Heb. 2, 9. 1 Tim. 2.4,5,0.1 Jobn 2. 2. 1 Tim. 4,10. 2 Fet. 2. 2.
See Param in his Itenicen, & Tuiſſe vind. & alibi befim, fay
ing as much; und Anyrald, Devenent, Dallew, Xehar
Uper, &6. proving it. 3.

Erioue 2, Chritt did both perfelly obey, and alſo makæe {stif~

fattion for fin by fulfering, in't pois of aB the Hictd in the fenfe:

of the Law, or Gods account 5 fo that.beie Righsetufucfs of obse
os of dienee

gar:

— —— — —— — —— —

dience and perfell bolineß. and bis ſat if actiom. is fo imputed tom,
os the proprictavies, asif we our felves bad done it, and (offered
it : mot by ou æaſter donation in the effedis, bus by this ſtrici im-
put ation init fel

Conts. Tho centravy Truth is at lasge opened before, and in
my confefier.

Chrilts ſat xſaction, and the merit of his whole obsdience, is
as cf Qual for ous pardon, jultification and falvation, as ii
Belicvers th mfelves had perfosmed it ; and it is imputed to
them, in chat i¢ was done for their fakes, and fuffered in cheiz
Mead, and the ſruus of ic by a free Covenant or donation
giventhem. But 1. God is not miftaken, to judge that we
obeyed or (fered when we did not. 2. God is nolyar, to
fay, we did it, when he knoweth that we did it nor. 3. It we
wone wot the aGers ond fufferers, it is not pofthle chac we fhould
be made the naturel fubjeGs of the Accidents of anothers body,
by any putation, eſtimation os mil judgiag whatfocver; no
nos hy any donation necher. It is a contsadi@tion, and there-
§ ze an impoflibility that che fame individual Actions and Pa/-
fiaus, of which Cheifts humane natuse was the agent and ſob-
jc& fo many hundred years ago, and have themicives now 10
ex:ftence, ould in shemfelues, I fay, in themfelves, .be made
youss now, and you de the fubje& of the fame accidents.
4. Therefore they can no otherwife be given co us; but 2. By
a true eftimatios of the resfens why Curiſt underwent them,
1%. for our fakes:es aforefaid. 2. And by a denstion of the
effects or fruits of them,vixz. pardening, and juftifying, and faving
us by them (on the teums chofen by the Donor himéif, and
put iato his Teftament or Covenant) as certainly (but not in
the fame mannex ). as if we had done aad ſuſſcred them our
felves. 5. If Chrift had ſuffered in our perfos reputatively in
all refpe@s, his {uf-sings would not heve redeemed us : Be-
caufe we are finite worms, and our fiffesiag for fo ſhort 3
time, would not have been accepted infiead of Hell furfferings.
Bat the perfon ofthe Mediator made them valuable. 6. God
mcver made any fuck Covenant with usſ that ke will-juftifie us,
and ule us jufi es he would have done, if we had our felves
perfectly obeyed and. fatisfied.}. Fhey that take on them to
thew. fiach 2 Psomnils, muftfec that no wile man eximine its |
— 7. God

— The Life of Faith.
_ 7» God hath both by his Coveasas, and his Works, ever
fince cegficted that Opinion 5 and hath not deals with wt 23 he
would have done, if we had ‘been the reputed deers and fuf-
fevers of it all our (elves. For he hath made conveyance of the
Benefits, by a perdoning and juGifying Law, or Promife; and
he giveth us additional pardon of renewed fins as we a@t them,
atid he addeth rbrestnings in his Law or Covenant ;_ snd he in-
Aicteth pewclties 5 yea forme that are very grievous, even the
with-holding of much of his Spirits help and grace; all which
are inconfiftent with that conceit; nor woald he ſo have ufed
ts, if we had been perfe@ly innocent, and had fully fatisfied
for our fins our (elves. 8. All men would have had prefens
PL fron of Glory, if God had fo reputed as the perfect meriters
ot it. For his Juftice would no more have drlsyed our re-
ward, than denyedit. 9. All that ase faved would have equal
degrees of boline/s and beppine/s, as well as of righteou/ne{s, be-
caufe all would equally be reputed the perfettulfill:rs of the
Law. And as.no penalty could ever be juttly inflicted on
shem here; fo no degree of glory could be deayed thm here-
after tor theit fin, or for want of perfe@ rigttcoulnefs. ro. The
opinion of this kind of imputation, is a moft evident contra-
diction inicfelf For he chat is imputatively a [atvfier for
atl bit own fin, is thercin fuppofed to be 2 finner: And he thrt
3s imputatively a perfect innocent fulfiler of be Law, is thereby
fuppofed to need no fatisfaQion to Juftice for his fia, as-bring -
Suaiputatively no fianer. x1. By ehis all: Chrifts facrifece and:
fatisfaGion is made a work of needlefs (upererrogation; yea
upnj aſt, or rather impoffible. For if we perfcAly obeyed in
him, he could not fuffer for our difobedience. 12, Hereby
pirdon of fia is utterly denyed: for he that 1s reputattvely ne
finner, hath no fin to pardon,
fi they fay that God did firft impute the fatofaction for fin,
then there was no room after for the imputation of perfec? -
obedience. We cannot feign Ged to receive athebe debt, of
-s0fli@ alt che penalty, and then to fay, now Iwill eftcem thee
one that never didft deferve it. a
If they fay that he doth neither impute the sbzdience or the
faFering to us fionply, and to all cffe@s, but in tentwm ad bes

or -fecundum quid only: fo that we dhatl be pardoned for hie
Sf a {uff ring,

A— —— —

—7 The Life of Faith.
—— — — — NN — — —

fuffesing, and then judged worthy of Heaven for his obe-
dience : this is but to come up towards the truth before you
arc aware, and to confeſs that neither of them is given us ix
it felf, hut in the effects, as being it fclf paid to God to pro-
cure thofe cfieGs,

But withall, the matter muft be vindicated from their un-
found inventions, and it mull be faid, that Chrift dyed noe
only for our fins of commiffion, but of omiffion alfo; and that
he that is pardoned both his fins of commiffioh and om:flion, is
free from the punifhment both of fenfe and lofs; yea and is
reputed as one that never culpably omitted any duty; and
confequently fell fhore of no reward by fuch omiffion : (0 chat.
there remaineth no more neceſſity of Rightcoufaels in order
to a reward where the pardon is perſect, fave only (N.B.} to
procure us that degece of reward which muff be fuperadded to
what we forfeited hy our fin; and which we never by any
culpable omiffion deferved tobe denyed. And thus much we
do not deny that fomewhat (even Adeption) which is more

‘than meer Pardon and Juftification muft confer on us. But

withal), as we hold not that the Sun muff bring light, and
formewhat elfe muft firft banith darknefs; chat one thing mui
cure death, and another cauſe life ; that {atisfaQion muft pro-
cure the pardon of fins of omiffion and commiffion, as to the
pana damni & ſenſu, and make us eficemed and ufed as mo
finners, and then imputed obedience mult give us right to that
stward, which the pens demni, deprived us of; {0 (N, B.)

"we maintain that Chriffs fefferings have merited our eternal

falvation, and our Juflification and Adoption ; and thae his
obedience hath merited our forgivenefs offin ; And that both
go together, the merit of the one and of the other, to procare
all chat we receive, and that the cfle@s are not parcelled out as

they have devifed ; Though yet we believe that Chrifts ſuſ-

ferings were paid to God, as for our fins, to fatisfie Juftice, and
shat in the Paffive Obedience, it is firtt fatwfactory, and then and

thercfore seritorions, and in the aGtive it is mecsly meri.

Lorie, .

13. And the maintainers of the contrary opinion, befides

all.the forementioned evils, could nevcr agree how much of

Chrifts Righteoufnels muft bs in their ſenſe imputed : ſome
Oe | s+ folding’

— —

The Life of Faith.

holding only the paflive ; a {econd fort the active and paffive,
a third fore, the babitual; active and paflive s a fourth fost, the
divine, the habitual, the active and the paflive.
But of all jiheſe things thert is fo much written agrinfſt
them, by Cargius, Urfinus, Olevian, Pifcator, Parans, Scultetus,
Alſtedius, Wendeline, Camero, Bradfeaw, Gateker, and many
more, that I need not to add any more for confutation. .
Frrour 3. That no one foal fuffer whofe fins lay on Chrift, and
were.fuffered for by bim.

Contr. Many fach foal fuffer the ſorer punifhntent, fur fining |

agsinft the Lord that bought them, and treading under feot the
bieod of the-Covemant, wherewith they svere fo far fenctified, as te
be a people by their on Covenant feparated to God, Heb. 10. 25. 2 6.
Heb. 6. 4,5,6.2 Pet. 2. 2. Heb.g.1. & 2. 3.6 12. 296° - ;

325

Errour 4. That no godly man.(fay fome (or Eloet perfon, |

though wngediy (fay others) # ever punifeed by God, becaufe
Chrift fuffered all their punifoment bimfelf. —
Contr. Every godly man is chaftened of God, and af chaftife~
ment isa fatherly correcting puifoment :. And many jutified,
perfons ave punifhed to their final lof, by. the denyal of forfested
degrees of grace, and confequently of glory, Heb. 42. 7,3, 9,106
1 Cor. I1. 32. 1 Thef §. 19. Epheb 4.30... But fad experience:
is too full a proof, Seemy Confeffien. re
Errour 5. That Ged were unjuſt if be laidany degree of punifh-.

ment on thefe rbat Chrift died for, or (fay others) on the jaf —

fied, becaufe be frould punif one fatwice, ;
Contr. Is iscertain, that God punifheth the Fuftificd in fome-
" degree (eauch merethe Elect before converfionm) and it is certain
that God is met unjuft. Therefore it is cestain that the ground -
of this accufation is falfe , for it was.not cur deferved punifomeng:
it {clf, ox the fame svbich was dus in the true (enfe of the Lew.
which Chrift enduced : bat it was the pynifhment of a vqlug-:

tary (ponfor, which was the eqwivelens, and not the idem that

was due; and did anfwer the ends of the Law, but notefyifil
the meaning of the threatnings, which ghreatned the fine;

him(elf, and not another for him + fceing then it was.a ſatiſ-
faction, orfacrificefor fin, which God received for an attone-

ment and propitiation, and ‘not 3 felution or Cuffering of the
fines himſelſin the ſenſe of che Law; the chasge of injaticece,

God is groundici. $f 3.

“Vt

- The Life of Faith,

And no man can have more right to Chrifts fafferings or
benefits, than he himlelf is willing to give: And it ts not
his own will (into whofe hands all power sud judgement is
committed) that we (hould be fubje& to no punifhment be-

_ eanfe he fuffcred for us.

Errour 6. That the Elec are juftified from eternity (fay
fome) or from Chriſts death before they were born (fay others )
or before they believed (fay others.) -

Againg this have faid enough in many Volumes hereto-

Errour 7. That Faith jaftificth only in the Coure of oxr own
Confcientes, by waking us te know that we .svcre juftified be-
(4

Againft this elfo ¥ have faid enough elſewhere.

Errour 8. bat fees to cones, mot yet committed, are par domed
int our firft Futification.

Contr. Sins te cone are ne fins: and wo fins bave mo afival
pardon: but only the certain remedy & provided, sebich will par.
den their fins as foon as they ave capable.

Ecrour 9. Jeptification és not a uaking us yuft, but a fentence
pronsunctng u yuft. .

Contr. Fiptifieation ts awerd of fo many fignifications, tha
he that deth not firft tell what be merantth by it, will wet be capable
of giving ev recerving ſatiifaction.

‘And here once forall, I muft intreat the Reader that loveth
not confufion and errour, to diftinguifh of chefe feveral fosts
of Jaftification, as the chief which we are to note.

Juflification is either publick by a Governour, or frivate by
ancqual or mecr Difcerser: Juftification is by God, or by
Man. Juftification by Ged is cither as he is Lew. giver, and
above Laws, or as he is Judge accord 'ng 0 his Laws: Ja the
fir way God maketh us juts by bis A@ of Oblivion, or pardon-

‘ing Law, or Covenant of Grace. In the ſccond reſpect God

doth two waies jaftife and forgive: 1. As a determining
Judge: 2. &s che Exccutioner of hisJudgement. In the

former refpet God doth two vaies j iſtihe us: x. By effeeie-

sag us juſt. 2 By publick frntencing us ful. As Exceutioner
he wferb us af uff, ‘atrd as fo judged. mt

‘Tyafs by here purpofely all Chrifis Juftification of us by my,

*. “tee —
The Life of Faith.
of apology or plea; and all Juttification by wiineffes and evi-

dence, &c. and all the conjtitntive cafes of our Righteoulnels,
left I hinder them:whom I would help, by uling more diftin-

327

dioas than they ase willing co learn. But cheſe ſe v are neecſſaty.

. Ieisone ching for Gad to make us Righteous, by for-

giving all our fias of commufuion and omiffion, for che fake of

Chritts {atisfaction and obedience.

2. It is angther ching for God to eſteem us tobe ſo Righ-
teous when he hath tirit made us fo.

3 It as another for God to fentence us Righteous as the Pub-
lick Judge, by Jefas Chrift.

4. And it is another thing for God to take off all penalties
and evils, and to give us all che good which’ belong to thé
Righteous: and (0 ro execute his own Lawe and Seotence.
And he that will nat diftinguith of thefe fenfes or forts of Ju~.
Uification, fhall noe difpute with me. . _

And while I am upon this, I will give the Reader thefé.
two remarks and counfels. 2. That he will not in difputing.
sbout Jufiification, with any ſect, begin the difpute of the
Tbing, till hehath fish determined and agreed of their fenfe
ofthe Word. And that he will not cénfound the Controverſies
de nomine about the ward, with thofewe re, about the matter.
And chat he will remembers in clang texts of Scripture, that.
Bez, and many of our beft Expolicors, do grant to the Pa-

pitts (as Iheasd Biſpop Ufver alfo do} that fome cexts of: .

Scripture dp tele the word { Faffifie] axthey.do, for Pardon.
and Seniificssion conjunGly : As Situs 3. 7. 1 Cor. 6.11. -
Row. 8. 30 thxe ‘facmoas stemts 5.0f which fee Le Blssk at
large in his Theſ. de wom, Fuftiftc. If che controvesfie be only.
of the fenfe of a Text, handle it-accordingty 2- If of the-matter, ,

tusn it notto words. sp a 8 Tee! *
4. Note i Oe vion, thar Sandan J, rhe
giving us sheSpisit;'s, agratat G— Bay’ nor-the‘ontt
ly) of cxceuyine Jopifaataon) 2 ThatdilipAolding of the Spf:
sit is che grpatet} prini{limenc infisiedd anv hts Vfe'i! And ‘thete-
fore, the. giwing -ef tht: Spire nahtvanovitoreketutrve ki mmit-
ag. wf the gteatedl penalty: So\ that —— oily’ as

« Tmiffe sapught; a nam pasiiey-4 ne Asagochth efits
—* ant be doe aa ered tak baeryiper BU cuit .

i hay

we —*

328

The Life of Faith.
che eruth is;that our Pardey and Juftification in Rigbt pocth firk,

which God cffe&Xeth by his Covenant-gift: And then God .

efteceet us jxſt or pardoned,when by pardon he hath made us
juſt: and if there be any fenteuce,or any thing equivalent before
- the day.of Judgement or death,he next fostenceth us Juſt; and
leftly, he ſetb us as juſt, that is, as pardoned (all fins of omif-
Gon and commiffion) which is by taking off all punifhment
beth of pois (or ſenſe) and lofss of which part the giving of
his Spirit, isthe chief a on this fide our Glortfication.
_ Note therefore, thst thus far no Proteftant can deny to the
Papifts, nor willdo, that San@ification and Juftification are
alone, that is, chat God having pasdoned us de jrre, doth
pardon us executively, by giving us his forfeited Spirit and

. Grace ; and by all the communion which we have after with .

bie, and-the comfort which we have fromhim. oo
And further let it be well noted, that che natare of this
exesutisie Parden-os Fuftification (of which read Mr. Htchkés
at large) is far better known to us, than the nature of Gods
fensential Pardon and Jufification : and therefore there is leſ⸗
_gontroyerfie ahout it. For what it is to forbosr or take off 0
punifoment, is cably underftood :. But though moft Provettants
Gy, that Fuftification is a fentence.of God, they sre mot agrecd |
what that featence is. Somethink (truly) that our fst Ju-
ftification by Faith is but a xirtwal fentence of the Law of
Grace, by which we muft be judged. . Others fay chat by «
fentexee is meant Gods fecret mentaleftimations: Orhers fay,
chat as Angels arc his ¢xcentioncrs; ſo it ssdefordtbem Cwhere
oy is laid to be for ſinners converfios) Leky 15. that dort
declare avd fentenceus pardoned and jaf. Others chisk that
these is no fentence but Gods notification of patdoh to our sow
Jeisxces, ox giving us the fenfe or knowledge of it. Others

think shat; te 4no duce $Al deat: o: okblieh. wont,
Oh is ine fast ince Sill deatle,: oc pidlish. Fudgusent

y that God deck fentencesus gua, though we know not

where, nox bem, And Mr, Lan fe notetls, thet.(ad Abcontels
thee God hathpo voice, but a created: saice , and therefore
ulcth not words at wes unleſs what Chriftasinin:‘may do in
shat we knew nots ſu) his featesce.is nothing tine his dech⸗
7etien thst he cficamath us perdened and juſt in tule, - which - it
Principally, ¥ noe nly, by bis cheention, pad; coking of all
eas ' . penalties

t
f
J
a

’

- ech millions of things to. millions of perfons refpedively,
e _ me IO : (Thong

The Life of Faith,
penalties of fenfeand lols, and uling us as pardoned in title:

and fo chat che giving of bis Spirit, is his very fentence of Jus.

fiific ation in this life, as it is his declaration as aforefaid.
And doubticfs executive pasdon is the molt perf.@ and
cempleat, as being the end and perfeQion of all the nf. There-
fore God maketh us jxft in title by Covenant-pardon; ‘and
thercfore he fentencet us as jyff, that he may take cf all penal-

ty, and give us the felicity due to the rightcous; and may ufe

us as thofe that are meade jul. :

There is ouch tragh in moft of the forefaid opinions iaclu-
fively, and much falfhood in theis feveral exclufions of all the
reft (unleſs their quarcet be only de somine, whichof all thefe
as fitlieſt called Fustsficetios, Fur 1. There is no doubt but

Our psrden, or conſtitated Jaftitication in Cowenant-title, is a.
virtual fentential wftific at ion. 2. And there is no doubt but.

God doth efteem thim jeff, that are firlt nade juft, and no othes
( b. cauſe he erreth not :) And chat this eftimation is featentia
Concept , as diſtinct from fententia prolate. 3. And it is certain

that thofe Angels that muft execute his fentence,muft fir knew

#: And itis probable that the Joy isexser oW dypir on ou fe,
in the prefence of the Angels of God, doth intimate that God
uſeth ordinarily to notitie the converfiod of a finner to An-
gels (whether the joy here be meant as Ds. Heanond and
others think, Gods poy figuified to Ang-ls, or rather the Angels
Pry, by cheir prefence being, in Chora Angelorum, ox among
them, -chat is, in them, or both.) 4. And at is granted that
God doth ufually give fome notice of his pardon, at one time,
or other, more or Icfs to a finners confcience (though that is
too late, too uncertain, too low, and tov uncqfal, and too un-,
. conftant to be the great and famous — by Faitb.)
5. And it is clzar, chat till deach or Judgment, there 18 no
(uch folemn plenary judicial fentence or declaration as these
will be then. 6. Aad iris certain,chat a¢ death and judgment,
‘Chritl as Man, 9 creature, can esk ot exprefs himſelt, as the
biciicd creatures do co one another. 7 And its sertain that
Ged hath a way of exprefling himfelf to cte itures, which is.
beyond ous prefent underftandings . But we may conceive of
at by the fionilitude of Light, which in the fame ipftant reveal=

ong

839

330

The Life of Faith.

(Though that is nothing co his prefeat Fuftification of us by
Faith, unlefsas he revealeth it to Angels.) 8. And it is cer-
tain, that at the day of death and jadgment, God wifl thus by
an irrefiftible light, lay open every man to himafelf, and co the
world, which may be called his fentexce, differing from che
execution ; and that Chrift in our nature will be our Judge,
and may exprefs chat fencence as aforefaid. 9. And itis cer-
tain, that Gods actual taking off punifoment, and giving the
blefling which fin had deprived us of, is 2 declaration of his
mind, which may be called, an executive fentence, and might
ferve the turn ifthere were no more: And that in Scripture,
the terms of [Gods judging the world] doth ufually fignifte

"Gods executive Government, rewarding and pknifbing: And

that God doth begin fuch execution in this life: and that his
givirg the Spirit is thus his princips! pardoning and juftifying
at; and yet chat this is bur part, and not the whole of our
prefent executive pardon : and that glorification in this fenfe
is the higheft and nobleft Juftification or Pardon; when God
giveth us <2 that fin had forfeited (But yet we deny not that
Glorification is fomewhat mofe chan an executive pardon, ſo
far as any more is then given us, than we did forfeit by our

~ fans.)

{ muff defire the Reader not to forget all this explication of
the nature of Juftification, becaufe ic wilt be fuppofed to the
underftanding ofall before and after.

Errour 10. That the juftified or vegenerate never incur’ any

guilt or obligation to any punifioment, but only temporal corrections 5

and therefore weed mo pardon at al of any fin, at leaf, fince. rege-
uevation, as tothe cverlafting penifoment ; becanfe Chrik dyed té
prevent that guilt, and confequently the necefity of any fuch
parden.
Contr. This is before explained. Chrift died to precure us
that pardoning Covenant, which (on its own terms) will
rdon every fin of the Juftified when they are committed 5
ut not to prevent the meed of pardon. Orherwife Chrif
thould not fatisfie for any fins after regencration, nor bear them

in his fufferings at all: For his fatisfaction is a bearmg of 3

panifhment, which in its dignity and n/efulnefs is equivalent
oe our defcrved, or (tebe deferved) punifkment. Now if we
: never

The Life of Faith, ~

never do deferve it, Chrift cannot bear that in our Read, which

We never defervc : As the preventing of the fin or reatws culpa
proveth that Chrift never (uffered for chat fin prevented, be-
caufe ic is terntinus diminuens, and is no fins ſo is it in pre-
venting the defere of punifhment. And as for Correction Chriſt
doth infli@ fo much as is good for us ; and therefore did not
die to prevent it. But of this Controverfic I have faid more at
large cifewhere.

Errour 11. That Fuftification by Faith is perfect at the firjt

- inflant ; though Sanctification be imperfest.

Contr. Againf this Errour read Mr. George Hopkins book
Of falvation from fin, thewing how Puftificetion and Sanctifi~
cation are equally carryedom |

It is granted that at our firlt true faith, we are pardoned all
the fins that ever we committed before, as to the eternal pu-
nifhment : And fo we are converted from them all’ But (as
Our San@ification is imperfed, fo) our Pardon is yet imper-

ſect in many refpects ; For 1. Weare fill liable to death vhich

is the wages of fin, though it be fo far conquered a8 not to
hinder our falvation : Hensch and Elias went to Heaven with-
Out it, Rom. 5. £2, 14,17, 21. Gen. 3-16, 17,19. Cor. 15.
21, 26. 2. Weare ftill liable ro many penal chattifements in
this life; which though they do us good by accideot, are yer
the fruits of fin , no father chattifing a fauleleG child,but doing

him good in another way. 3. There are many fins yet lef

uncu: ed, which though as fins, th:y are our ewe only, yot as
an evil not cured, are allo penal: Lam furechat che not-giving
of more of his Spirit and Grace is penal. Thercfore till our
race be perfcG, we are not perfectly delivered from the pt-
nal fcuits of fin, and thercfore not prifectly juſtified and pare
doned. 4. That Pardon and Jultifteation 1s not perfect, which
hath fo many conditjons, and of (uch a nature for its continua-
tion, as ouss now hath: As to fay, you {hall lofe your j iftified
ftate, ualefs you fight and ove trome, in mortification, fuffer-
ings, pesfeverance. &c, He that hath a ritlé to an ettate,
which is held by fuch a tenure, and wou'd-b: loft ithe fhould
failin ſuch conditions, hath not ‘fo perf, a fitle, as he. that
is pait all fuch conditions. 5. Tnat pardon which is only of
fins paft, while there are thoufands more hereafter to bs par-
I Tea : doneod

331

The Life of F aith,

332

doned (or elfe we thruld yet perifh) ts not fo peck as chat
Pardon and Juſt fication in checonclution of our lives, when
all fin char ever will, be committed is forgiven abſuluely.
6. Trek: :dof our prefcns Judification is imperfe 5 it bring
but in Covenant-title, and {ome part of execution ,.the full

" and ce f & fentence and execution, being, at the day. cf Judg-

ment. . ‘
{leave them therefore to fay [Chrifts Kigbteouſneſi imputed
tous is perfed; therefore we are a5 perfectly juft and juſtified
a Chrit | who brow not what Imputation here is; nor that
Chris perfonal Righteoufnefs is not given to us as proprie-

" tors, init felf, but in the iffects, and who know not the dif-

ference between !elseving and blaiphercing, and making our
{elves as ſo many Chrifts to our felves 4 and that know not
what need they have of Chrift, or of Fai.h, or Prayer, os of

_any holy endeavour for any more Pardon, and Righteoufnels

or Juftitication, than they have already : Or who. thinke that
David in his Adulresy and Murder was as perfcQly pardoned
and juftified as he will be in Efcaven at laſt: And in a word,
who know not the difference between Earth and Heaven.
Errour 12. That Chrift juftificth us only 25.4 Pricf : Or (fay
others) only as obeying ond fetislying.
Contr. Chrift merited our Juftification in bis fiate of bumilie-

tien, asthe Mediator fubjected te the Lew, dud perfectly ebeying
it, and as a facrifice for fin. But this is not juftifying ws, Chrin

éifered that fecrifice as the High Prie@ of the Church or world: |
Bot this was not juflifyingw. Chrift madeus the New Co-
vensnt as our King, and as the great Prepber of the Father or
Angel of the Covenant, Mol. 3. 1. And this Covenant giveth.
us our pardon and title to impunity, and to life eternal, Aad
Chrift as our King and Fudge doth juftifie us by a Fudiciery
Sentence, and alfo by the execution of that fentence: ſo that
the selacions moh eminently appear in oar Juftification, are all
excluded by the foreſaid errour. 7

Errour 13. That we are juſtiſied only by the firft ast of Faith;
and all our believing afterwards to the end of our lives, are mo ju-
Sifying acts at al.

Contr. _ Indeed if the queftion be only about the Name of
PAPifying, if you will take it only for ous Gr changeinto »

- ery of Faith. SSOS*~*~*~*~S SSS

- ftate of ghteoutnels bygardon, itis true. But che folsming -
acts of Faith are of the fame ufe and need to the continuing of
our Jultification, Or fiate of Righteautnels, as the tuft act was
for the beginning of it. | ,

Errour 14. That the continuance of our Juftification nerd: th
no otber conditions to be byws performed, then the continuance of
that Faith on which it wg begun. |

‘Contr. Where that firft Faitb continueth, there our Jufti-
fication doth coritinue: But tliat Flith never contianeth with-
out fincere obedience to Chriſt; and that obedience is part of the
condition of the continuance, or noclofing oar Juftification (as
is proved before, and at large elfewhere) The Faith which in
Baptiſm we profels, and by which we have our firft Jaftifica-
tion or Covenant-right, is an accepting of Chrift as our Sa-
viour and Lord to be. obeyed by us. in the ufe of his faving re-
medies ; and we theré yow and covenant future obedience.
And as our marriage to Chrift, or Covenant-mekiag, is all the
: ‘condition of our firft right to him and his benefits, without
any other good works or obedience; fo our Marriege fidelity,
‘or Covenant keeping, is part ofthe cendition of our continuance -
herein, or not lofing it by adivorce, Jobn. 15.. Cul. 1. 23.

¢. |

Errour 15. That Faith ‘is 20 condition of our part in Chriſt,
and our Foftification, but only ene of Gods gifts of the Covenant,
given with Chrift and Fuftification, *

Errour 16. That the Covenant of Grace bath ne conditions on |

eur part, bat only denatives on Gods part. |

Errour 17. That if tbe Covenant bad .any conditions, it were
‘net free. And that every condition i 4 mertterions caufe, oF af :

. beaft fome canfe. | ,

Contr. All thefe Ihave confuted at large elfewhere, and :
proved 1. That Faith is a‘ proper condition of thof benefits _

. which God giveth us by the conditional Covenant of Grace; .
but nor of al the benefits which he any other wey giveth us, Ie .
was not the condition of his giving Chrift ta live. and, dte for -
us; nor of his giving us the Gofel, or this Covenant.it felf, nor :
of his giving us Preachers, or of the fir motions of his Spirits
nor was Faith the condition of the geft of Faith it ſeli, becaufe
all thefe are not given us in thes sway, by thet Covenant, bat .
abfolutely,as God thal piſclce. 113 a.Thstc

Cl - wd

’ 34 The Life of Faith.

2. Thatfome Promifes of God ofthe jaft mentioned giits,
have no condition: The promifcs of giving a Saviour to the
world; and the promife of giving and continuing the Goſpel
inthe world; and of converting many by it in the world,
and of making them Believers, and giving them new heasts,
and bringing thetn to falvation, 8c. have me conditions. But
thefe are premifes made, fome of them to Cbriff exly, and
fome of them tofaben mankind, or the world tn general, or pre-
dittions what God will do by certain men unbors, unnamed,
and not defcribed, called the Ele. But all this giveth no title
to Perdon, or Juftification, or Salvation to any one perfen
at all. ,

Remember therefore once for all, that the Covenant which

- PAillmean, by che Covenant of Grace, ts that which God of-

fereth men in Beptifm, by the acceptance whereof we become
Chriftiens.
3. That Gods gift of a Saviour, and New Covenant to the
wivld, are ſo free as to be without eny conditions But Gods
gilt of Chri with all his benefits of Fupificetion, Adeprion, &c.
to individual pevfeus, is fo free asto be without and contrary
to our deſers; bat not fo free as to be without any cenditicn:
And that he that will fay to God [Thy grace of pardon is not
free if thou wilt not giveit me, but on condition chat 1 «-
cept it, yea or defire it, or ask it} thall prove a contemner of
race, ond arcproacher of his Saviour, and not an exalter of
‘free grace. There is no inconfifiency for God tobe the giret
of grace to canfe us to believe and accept of Chrift, and yet t0
make a deed of gift of him co all on condition of that Faith aad
acceptance; no More than itis inconfiftent to give Faith and

Repentance, and to command chem: .of both which the ob- |

jecters themfelves do not feem to doubt. For he maketivboth
his comorand, and his conditional forme of Promife to be his choſin
‘means (and moft wifely chofen) of working inus the ching
‘commanded,

4. That a condition asa condition is e Caufe at all, mach
lefs a meriteriows caufe: But only the, ssn-petformance of i
fafpendeth the donation of he Covefant, by che will of the
Denor: Or rather it is the Donezs will that. fufpeadeth it ti
the conditeon be denc. And fome conditions fignige no ark

° " . thas

- —— ⸗— —
— ° - «

The: Eife of Hath, ‘335.

than.a term of time: and fome (ia the mafter of chem, and
. notin the form). are a not-demerting, or not- absfing the Giver,
or not-dePifing the gift : and fome among men are neerirtriom ,
And with. God every #4 that's chéfen by him@® be a condi-
tion of his gilt, is ‘pleafieg to him, ‘for fome ſpeciæt epritude
which it hath to that office. -This is the full eruth, and the:
plain ttuth about conditions. - : ' sw
CEerour 18. There.is no degree of pardon piveit Yo any that’
are nov -perfedlly juftsfied, und that :/Oull wet be faved Bat the!
giving of the Sparit fo for as to canfous to belteve tnd vepine, is
fome degver of execusive. pardon : Therefore sve are juftifitd before
wobelicve. Be,
Contr. There isa great degree of perdow given to tho world,
before convestion, which hall yet juftifie and fave none -bue:
Bebevers: Gods piving « Saviour to the world: atid. ¢-Niw
Cobenenf, ‘and in that an univer ſol conditional pardon; -yéa' his:
_ giving them tesebing, exhortations and offers of fred grace y and’
his giving them fife and time, and many mertiess which the
full execution of the Law would have deprived: them‘of, is a
very great degree of perdow. God pardoned to menkind -
nuch of the penaltyiwhiclr fin defcrved;. dvew:- pirettntty’ iffer
the firft tran(greffien, in the protmife made cp¥dane, ‘Ger.
3:15. Meny texts of Scriptore ¢which partel mien for their :
opinions {zke do pervert) do-{poak maghiticeuly of e:cénuben-
. pardon, which moft be fued out, and made psrriedter'upotrour
believing. The wortd was. betoreunder: —QRXR
of being faved by any thing that they could: do: ‘chat'they™:
muft have procured alt to be done firft witich Chriff hath done.
_ and faffered for thei 5 -whith was utterly above their power. -
_ They that were a@ually obliged ‘to bear the-piins ‘of death, ©
* both cemporal, ſpiritual and cternalꝭ ste now fo far redeemed, *.
pardoned and delivered, that all the serrit and [dtirfeltion nt- |
coffary to actual forgizencts, is'mitte far théen'by anottierS and: ,
no one of chem elf thyll perith for Wart OF @ Susvifice madd and’
actepted for them ; Snd'an abiverfat cond stidnat pardon is éni-
acted! fealed: ‘and-recdrdéd, ‘sind offered and orged' on all co‘ *
whom the ee ; and nothing but their, obftigafe, *

. *

wilful Fefacapdh neplee®, din deprive tAtha oft: “And this it
Gigeed dra tf pain thats Elbe Sc By eat
sare :

2.3

336 The Life of Raith,

folure mames, assf all wese done; becaule all-is done which
conccsucth Ged as Legiflater os Cowenant- maker, to-do, b.fore
our own. Acceptance ot it. ; :

Sauppoſe a @pince redecta all “his captive fubjc@s. from the
Turskith flavery, and one halfof them fo love their fate of
bondage, or fome harlot or tl company there(yea if all of chern
do fo, till halfof them are perfwaded from it) that they will
not come aways ‘It.is.no improper, nor unulyl language to
fay shar, he hath redeemed them, and given them a releale,
thoagh thcy would nox have it. That may be givemto «man, .
which heimeves bere, because he efolcth taaccept ic, when
the Dewor hath done all thac belongech to him iu that rela-
tion of a Donr; thovgh.pcihepe ap a Perfwader he might do
mor. .:. . . rr ae oe _

« This isthe Genleof Heb. 2.:3.: When. be bad by bimfelf pare
ed eur.Sigs Covmnads pur gation af-ourfins), he fate down. onthe
vight bend of the Mujefty onjbigh; thatis,.avhon hehad become a
Sacrifice for fin, aud ſtaled the Covenant -by his blood. ] For
actuol perſonal pardon was. not given-by him before our ac-

. CCP. are, -. Ct wa yo.) nr ert) are - .
This ianhe plain ſenſe of aCori 5.:18;19.26. Gad was is
Chrift recanciling, she. morid sto kimfelf,, wok, iMpusing to them
- their treſpoſſ (thet is, purchafing and giving chgmaa pardone -
ing Cavenanr) ond bath committed to uspbe wird, aud miniftry
of reconciliation: Neswtben we are Embeffadqurs fer Chrift, as
though God. did befegch you byt, we pray you.in Chrifts feed to

be vecenciled tg God: |. re
John 1. 29, 365 Bebpld the Lawh of:God which taketh away
the fins of the world, (chat is, as a facsifice-for lin.) As Heb.
9. 26. Once in she, end of the world be hath appeared to put ↄwæy
fin, by she facrifice of bimfelf 2; (Though qhg facrifize as offered
only, doth got a@yally and fully ;pardon it.) She fame as .
Heb. 10. i2. Aſtar behad sBeredoug Saczifice for fins. for ever,
fate down ou tha righs hand Ged, i chat Vig . » it - au
So Matth. 18.27, 32. He forgave bim. the deft ~~ I far~
gsve thee al thas debt-.- wiz. conditionally, and as David for-
give Shine. oyna ugis- mo
Pfal..78.38. He forgave shiir iniquity, and, defthved them pois,
that is, hefongays she sempyra!. prnifhmest, and [afenged the

aoe 4.
Sic} execution

337

So Pfsl. 85. 2,3. Thou baft forgiven the iniquity of thy people ;
thou baf covered. afl their fins: thou bof taken away all thy
wrath Turn us O God of cur falvation, and caufe thine
anger to ceafes wilt thou be angry with us fer ever ? So that they
are two palpable errors here afferted by che objecters, viæ. that
ahere ie no degree of pardento fuch as are not faved, and chat
wwe ave juftified when ever we bave any degree of parden, We may
he fo far pardoned as tq have grace given us cfleQually to de.
lieve, and yet our JuftiGicasion, or the Covenant-forgivencls
of eternal punithmens, is in order of nature after our believing,

and not before it.

Errour Ig. That eur natures ave as far from being able to be-

lieve in Chrift, as from being able so fulfiltbe Law of sorks, and
So be juptified byat s they being oqualy impofiile ta ws; and as much
help w meorary to one esto the other. W
Contr. To be juſtified by the Law of wosks,when we hate
once broken it, is wcantesdiction, and a satura! umpoflibility 3 .
as it is to be at once afinner, and no finner. Bus fy ic is nog '
fora finner to believe in Chrift : Theimpoflibilicy is.bue moral
at moft; which conlifeth nor in a want of gatural faculties
ot paper,* but inthe wantof:a right.d prftion, ox. wilingnefi of
mind. ——— ao
And to-fulfil the Law of God, end ca be perfec for the fu-
ture, is furely a far higher degrec of ſpiritual grace and excel-
lency, than to be a.poor, weak, fintul belever, doficing to
fulfil it. .. Therctore our (wful naguscs-are mph fagthes, off

fom perſoction than fiom ſautb. es
3. Aad though she Game. Omaipetency- do ali.Gods works
,Cfor.all Gods Power is Omnipotency ) yet it ig not equally
firth, and mauiſeſteqd in all hisworks;. The-moving of a
a — ———— of Oni:
sEPRMAREYS DBI NOL crpel-woKKEer exertions du it. oy fos
. fn And iE 8 SEER GOK In A ALA shere —12*
esr ot "3 u

4 *
⸗

The Life of Fatth.

thing ass Power given by God, to do many things thet
neve, arc fone: and that neceffary grase (which fome al fe.
ficient) which is not eventually effedtual : for ſuch Adem had
(fuch Power, and ſuch xrceſſary grace cx help, to have forborn
his firft fin, which he did not forbeat. And no man ean prove
that no final unbelievers, have had fuch power and belp to have
believed, as Adam had to have ficed. But it istestein chat we
have not {ach powerr and weceffary grace, to have perfe@ly
fulfilled all the Law. — wt

Errour 20. Feat Fanh juftifieth as an inftramest end on-
ly fo. cs "
7 Si this I have written et large heretofore. An infirument

‘properly fo called, és an efficient cafe. Faith is no efficient

‘caule of our Ju@ification; neither Gods inſtrument, nor ours:
for we juftihe not our (elves inGrumentally : The known un-
doubted inftrument of our Jaftification, is Gods Covenent er
deed of gifts which is his pardoninga@ : They that Gy icis
not a Phyfical but a Morel infirument, cither mean that its se-

rahy called an inffrument, chat is, reputetively, and not realy; —

bschatit sindecd « moral inftrument, that is, ffedeth our Fu-

Eific ai merely. But the letter is falſe; for ic eſſecteth it

net at all: end the formerisfalfc : for asthere is no reefer ;
fo there is ne Scripture to prove that God reputeth it to be
whet itis not. 7 |
All chat remaineth to be faid-is thet indeed Faith in Chri
ie an 2@ whole neture partly (that is, one a@ of it) confifteth
in the Acecptance of Chrift himfelf who is given to us for our
Juftification and Salvation, bya Covenant which maketh this
belicving- acceptance its condition. And ſo this eccepting-aét in
the very effence of it, is fuch as fomecall 4 receiving i ext
(or a pefive) which isindeed no inftremen, but an act mete-
pooricaby called an inftrament (And in difphtes metaphors
mutt net be uſed without neceffity 5 and to underfiand them
4 ty is to erre.) So that fuch an ialproper siftrament of Ju-
iftcation Faith is, as my trufting my Phyficion (and takiag tim
for my Phyfician) is the inftrumenf of my cute? Aod‘as ny
srafting my felf to the condu@ of fach aPiiot,a# the inftruinent of
ay fafe voyage; Or as my trutieg ny Tutér is the mfrentent OF
any learnings. 01 rather at —— thie ins~
: 3 ramens

ban

The Life of Fait
fir:ument of all the wealth and honour which fhe bash by hee
husband. Indeed marriage, may be better called. the inftrument
ofit; that is, not her ews confent (which is properly the re-
éciving conditivn,) but the cenfent and «Gus! marriage by ber
basbend: For be isthegiver. And ſo the Cevenaut is Gods
jotifying inftrament, as tigaifying his donative confent; and
Baptifes is che infrument of it, by folenes inveftiture or tradition;
" the delivering of a Key, is the infiramental delivery of che
oufe, :

" ‘The cafe then is very plain to him that isbut willing to un-

derfland, vig. that Faith in its effence,is befides the afensing as,

‘an accepting of an ffered Saviour for our Fupification, Santiifica-

tion and Salvation, anda trufiing in bim: That this act. of

- Fath being its qfense, is the moft spt for the ufe that God is
his Covenant hath appointed it unto.: becaufe he will gire us

a Saviour freely, bus yet not tobe refufed and negieGied, bur

to be thankfully and honourably received and ufed:: That this

pecial aptitude of Faith, or its very ¢fence, is the reafon why
it is chofen to be the condition of the Teftament or Gift;
That chis fame effence and aptitude, is chat which fome call
its Recepsive or Pofive Inflrumentality: That this cffeace and
aptitude is not che aeereſt reafon why we are juftified by it;
for then Faith as Faith, and as.fach an af or w.rk of ours
Chould juſtifie, and that ex opere aperatos and chat without or
againtt Gods will. Forif.Gods will have interpofed, the fig-
ntfier of chat wil muft needs be the chief.zad ncarcit ezafon :
Therefore this a@ {9 apt bing by God madethe cndition of
the Gift of Covenant, i:s acarelt and chief intereft (1 will noe
call it caufality) in our Juthtication,.3s this office of a condi:
tion. Therefore ina word, we are juftified by Faith diredtly an,
or becanfe is is the conditio preftita, the performance of the cop
dition of the Juftifying a, and it as by God spade the con-
dition, brcaufe it was in its pature mit. apt thereto, whigh
aptitude may be metaphorically cated ‘ite Receptigg Inirumensa-
ity > And shat chus as it accepteth Chrift for Fupyfication,
Adoption, Sanctification and Glorification (0.11 is Grit the.gae-

t icalinfitrument of our part in Carifts and bur senfeguent. .

&y the me apberical igfrument of our title, to pardon, the Spiric
and Neavea; and in no tollerable ſenſe at all Chow figuratiy
. | Ana fever?

339°

_ foever) isit any inftrament of Gods femtence of Jultification

(which yet is att che Jaitification acknowledged: by the ufual
defenders of Inſtrumentality) faving as it may be faid to give
usa right to it, by giving us coxtituive Puffificerion in che
pardon ofour fins. ts

Aud the Scripture never faith that Faish jeftificté as, aor
callech it Puffifying Faitb; but thet we are biked ‘by -Feisb,
and mcft commonly [of Fath} for the ufwallcft phrafe is
én wissas, ex fide, as it is ex operibus, when Juftificetion by
works is denycd ; which is not the meer Ixftrumentality of
svorks, . . . me i

So that here is adouble errour; 1. That Faith juftificch as
a txue and proper inftrument: 2. And no o:her way.

Errour 21. That Faith couſeib Fuftification, as it rauſetb
Sanitificatim; as much end as properly. BO

Centr. Faith cæuſetb not Jufification at all, but only is the
Condition of it: But Faith cæuſetb che ads of other graces by a
proper cfliciency 5 believing is a proper efficient caufe of the
wills volition, complacency, confent, (though but a moral
efficient, becaufe the liberty of the will forbiddeth the Intellect
tomove it per medum neture.¥ And the wills conftnt pro-
duceth other acts, and phyfically exciecth other graces: Be-
caufe to love, and defire, and fear, and feek, and obey, are adts
of our own fouls, where one may properly caufe another : But
to juftifie or pardon is an a@ of God : and therefore Faith equal-
ly procureth our right or title to Juftification and to San@if-
cation and Glorification, but it deth not equally effeci them,
2 Cor. 7. 1. Let ws cleanfe our felves from all filtbine{s of fiehh
and Spirit, perfecting bolineB, &c. Not lee us pardon and ju-
fifie our elves. Fames 4.8. Cleanfe your bearts you finners Oc.
Ifa. 1. Wafs you, make you clean,put away the evil ef your doings;
(not your guilt and punifhment.)« Su only Chrift cleanfetb xs
from af fin and usrizghteonfnefs, 1 John 1.7, 9. Jude.21. Keep
jour felves in the Love of God. John 15. Abidein me. &c. x Joha
. 18. He that is begotten of God, keepeth bimfelf, &c.

Errour 22. That the Faith by which we ere juftified, is wet
many phyfical ais of the foul only, butone, 2 ©

Errour 23. That it is only an aff of one faculty of the

wv Conte.

The Life of Faith. -

Contt. Thecontrasy is fully opened. befose, and proved at
large elfewhere, and through the Scsiptuse. Faith is (as

Davenant well noteth). the aQ.ofshe whole man : I was wont

34F

co fay of both faculties, Inow (ay of che three faculties which |

cenftitute the foul of man, the Poeteflative, che LeteleGive and
the Volitive. And the Aſſent it. elf ig many ais (as as are
phylically (pecified by their ohjects) asisthewed. Ie is ong
moral aor workof che foul: Like tru@ings men as my
Phyfician, which is a fiducial confene that he be my.
Phyfician, in order to the. ufe- of his temedies : Or as taking a
man to be your Prince, Husband, Tutor, Mafter, &c. where
he chat will tell people ‘chat taking Aigpifieth but ove phyfical
act, would be ridicyloys. Andhe that sill ceil people that
only one phyfical act of one faguley is it chat. they mut. look
ta be juftitied by, will be much work than sidiculous.
Errqur 24. That we are jufified by Faith, met as it reccivegh
' Ghrifts perſon, but bie benefits or vighteoufurfs.
Contr. The contsary is before and after. proved(and infik-
ed on by Dr. Prefton at large.) Indeed we.receive net Chrifts

perfon it (elf phyſicaly; but his perfon in the Æe and selation —

of our Seviour , as we muſt chufe; what pesfon thall be our
Phyficisn, before we take his medicines, o£ sccoive oug health;.
but it is only a conſent chat he and no other, be onr Rhyfi-
cin, which we call the taking, gf bis perfw. Aad ſo it is
ere. | .

Errour 25. Tbe it # one act of Faith which giveth us right

to Obrat, and another to bis vight eoufnefs aud-enethep to his teachin
ing and another to bic Spirit,and angther te Adoption, and te Rese
wen, &c. andnotthe fame, 7
Contr. Thisis 1. Adding to the Word of God, and thet

in a matternear our chiefeft comfose and (afety, Prove ic, os:
afarm it not, a, It is corrupting, [and perverting, and: cantren
difling the Word and Cavenant of God, which muitedly make-
ech the fame Faith (without any fuch di@in@ion) the cendi-
tion of all che Covenant-gifts, Merk 16. 16. Joha 3 16»
e.
Eudur 26. That though the fame F aith.whjchjupifieb dith bee
lieve in bim as a Teacher, as 6 King and Judge, er. yet it aftifiet M
wm only quatenus recep: io julitia, as is is the regeining, of Corifx
Rigtroxfnefs, = Mu 3. Contr.

— — — enn nana

242

The Life of Faith.

Contr. Sein my Difpute of Juftification, my Confuratioa
ef this Affertion in Mr. Warner. Properly Faith jufifieth

got at ally but weare juftified of or by it as a condition by the |

cenour of Gods deed of gift. And fo far as it is the condition
in that gift, fo fax we are juftified by it. But it is one entire
Faith in Chrift, which is the condition, without fuch diffin-
@ion; therefore we are fo juttified by it. 2. According to
thec Rule, there meft be as many acts of Faith, as there are
benefits to be received, and the title to be afcribed to each
ene accordingly. 3. Tite scturel velation of the «8 to the
obje@, fhewethno more but what the neture or effence of that
Faith is, and not how we come to be juftified by it. 4. The
fen& containeth this falle Propofition [Nec fides qua tal, o8
que fides juftifigas: Faith cs Fath, or as this Faith in Becie,
jufifieth (which forne call the. ( To credere) For it is the ¢f-
fense of Faith which they call its. Reception of Chrifts Rizhte-

fi. §. The trus peffive Reception of Righteoufnels and

‘Pardon, is that of the perfen, as he is the terminus of the do-

mative or juftifying a& of the Covenant: Td receive Pardes
properly, is tobe pardened : But our Acdive Receiving or Con-
fext, is but the condition of it , and there is no proof or reafon
that the condition (hould be ſo parcelied. 6. Yet ifby your
qustenus you intend no more than the defcription of the 3& of
Faith as cflentially eelated to its fubfequent benefit, and not at
all to fpcak of its conditional neareft intereft in our Juftifica-
tion, the matter were leſs. 7. But the truth is, that if we

| * might diftinguith: where God doth not diginguith, it were

much moge rational te fuy, that teking Chrift for 4 true Mef-
fenger of God, end a Teacher, and SenGifier, end King, hatha
greater hand in our Juftificetion, than taking him to juftifie
ws ({uppofing that eH be prefent.) Becaufe the common way
aad reafon of conditions in Covenants is, that fomewhat which
the party is wiling of, is promifed upon condition of fome-
thing which he is unwiling of, chat for the one he may be
drawa to confent unto the other: As if the Phylician thould
fay [1 you will take me for your Phyfician, and refuf none
of my medicines, I will undercake to cure you.] Here it is
fappofed chat the Patient is wiking of health, and set siking
ofthe Medicines, but fox healths fake . and thercfore conicating

I The Life of Faith. | 343
tothe Medicines ( os receiving this man to be his Phyfician as
a pre(criber of the Medicines) is more the condition of his
cure, chan his confenting to the cuse it felf, or receiving the
PhyGcian as the cauſe of bis health: So here it is fuppofed
chat condemned {inners arc already willing to be juftified, par.
doxtd and faved from punifhiment, bar not willing to repent

.and follow the teaching and counfel of a Saviour; and there..
fore that Pardon and Ju@ification is given end offered them,

on condition that they accept of, and fubmit to the teaching °
and government of Chrift, and of falvation from their fins ;
But che trath is, we muſt not preſume beyond his revelation;

to give the rcafons of Gods inftitations ; We are fure that the
entire Belief in Chrift, and accepting of himéif r perfic®

Saviour in order to all the ends of his Relation, V made by

God in his Covenane, the condition of our title te the bene-

fits of his Covenant conjun@ly :' And ie is not only the be-

lie ving in.Chr.8 for pardon thet es fusb is the condition of par-

don ;. nor is any One act che condition of any benefis, but as ic

is a part of that whole Faith which is indeed che condition. |
The occafion of cheir errour is, that they confider only what

it is in Chriſt the objeG of Faith which jaftiketh, fan@ifieth, &c.

_ and they think that the eff oly which is exercifed on chat ob-
je@ muſt doit; whichis agrofs miftake: Becaufe Faith is not
‘like taking of mony, jewels, books, 8c. inte ones hand, which.
is a phylical a@t which taketh poffeffion of them: Butitis a
Jus or Debisum, a Right and Relation which we are moraly
and pafively Co receive, as conftituting our firft Juttification
and Pardon ; and as the conditéon of this we ate to take Chri
for our Savious, which is but a phyficial aétive setapborical re-
eclving, inorder tothe attainment of the faid pafive proper re-
ceiving (For recipere proprie oft pati.)

' fan AG be paffed, chat all Traitors and- Rebels, who will.
give up themſelves to the kings Son, as one thet hech ranfom-
ed them, tob: taught and ruled by him, end reduced to their
obedience, & to be ther gencral in the wars againfFhis enemies}.
fhall have pardon, and lands, and -honopes,and further rewards.
after this (ervice; here che Rrince himfelf doth deliver them by:

“his ranfom, sad enrish them by his lands, and honoar them b
chis henous or power, dtc. Bus cheir.@ of giving up cheaifclvit.
. , te

344

The Life of Faith.

to him under the notion of s Reanfomrr, doth no more to
their deliverance, than eheir giving up theméelves to him an-
der the notion of a-Genersl or Ruler, &c. Becaufe it doth not

. free them a: it is fuch en a, but as it is an a@& made the con-

- concomitant of st.

dition of his gift. |
Acd note that I have before proved, that even as ta the
obje& Chriff jufificth usin all che parts of his offrce.
Errour 27, Thæ believing in God as Ged and our Fatber ix
Chrift, is not an aG of Fuftifying Faith, but only « cenfequent or
Contr. 1. Nodoubt but God mufi ome way be believed
‘in, in order of nature, before Chrifi can be believed in (as is
roved ) .who can. believe that Chrift is the Son and
—— God ? who brlieveth not thar there is 9
God? Ox that Chrift reconcilech us to God, before he be-
lieve that be is our offended God and Governeur. 2. Bat te
~believe in Ged as the end of our Redemption; to whofe love
and favour we muff be reftored by Faith in Chrift, and who
pardoneth by the Son, is as cffential an a& of Juftifying Faith,
sour belief in Cheiſt. —* Feith
Objc& But yet quatenus juftificont ic, not of Faith as juſtiſying.
Anfer. It by [as juftifying} you mean [vet as — —
ſtificrion] it is alalfe fuppelition: There is no ſuch Faith. tf
you man [sot as the condition of Fuftificaticn | it is ſalſe: Iris
as effential a pact of itas the condition. Ifyou mean [nor 4s
Feith is denominated 7 uftifying from the eonfequent benefit) ins
true, but impertment : For the fame may be faid of Faith m
Chrift; itis not called [Feith m Chrift |asit is called (by you)
Fuftifying, And'yet I may add, that in che very phyfica/ mature
uf it, Belicfin God as our Ged and Exd, is'eifential to it: As

' confenting to be besledis effential to confenting ta the Phy-

fician ; and confenting to be reconciled is efféntial to our ¢on-
ſenting to # Mediation for that end : Becaufe the refpe@ co the
end is cffential to che Relation confented to. |

All the Faith deſcribed Heb. 13. m ail thofe inftances, hath

Special effential refpe& to God. . :
So hath Abrabams faith, Row, 4.5. Abrabane believed Ged,
‘and was imputed to bine for tighteoufnck-———v. 5. To big
ghar worksth net, tut heſieveth on bim (on Goi) thes jaftifiad
_ ths

v.31: 22. Aud shersfore it mas imputed to
Sen 8 sat meinen.

hotel sinethe it
dys: she
— — —

ever uſed, fully — —
‘ignorant cual aqaball ts, — salenieabgel

Esso 28. The bit Basin ef mse, somal

a —— einen —

The Life of Path.

Oe are juftified. No men-ere bound by God on pain of dam-

tation va believe a lye, noe damacd for 2535 it. 3. M
om, ig the happineſs but of few true

fusence of perfonal pard .
-Chriftions in this life: And wheteitis, i is only an cfic& or

sonfequent participating of Faith's Sce Ms. Hickean on this

“Brroar 31. The meaning of that Article f our Creed FF ie
jeve the vemiffion of firs bis, Fbelievethat my own fins ave fer-

given fomeperfensly. U
Contr. Though worthy Mr. Perkins, end other ancient Di-

“vines haye foo much countenanced chis expofition, itis Rite.

The meaning of chat Asticle is but this [I believe thas a faficient
‘provifion for pardon is: made by Chri, beth for fins before rogene-
‘vation, and after-foult which foal be repented ef, ond thas 2
pardening Covenant is made to al, if they wil repent and believe;
‘and tome aswell as others, end accept. of that gracious offer,
and tuft in that Govrnant in Chip.) - _ |
- [ite dengerous mifezpounding Articles of the Creed.
Errour 33. At leaft it is an a8 of Divine Belief to believe thas
Fam-clect, end juftified, and foal be faved. —
Contr. Many have heen a great fcandal or {nare to hasden
‘the Papifts by afferting this. But the truth is, ic is buta ra-
tional conchafion from two premifes; the one of which is of
Divine Kevelation, and the other of inward experience, and iil
that is capable of being a controvesfic to the judicious, is onl
de nomine, whether logically the conclufion be to be deaomi-
sated from the wore debile of the premifes, or from beth by
Participation, as-heing both an act of Beith, and of Resfa, fe-
cundum quid, and of ncitherfimpliciter. But ic is commonly
concluded, that the more debile of the premifes muſt denomixate
the conclufion > And it is certais deve, that the conclufion can
ates So) whens bv Suviptare-finh, He that belioeth fal
A. Bat whenthe Scripture fab; at velievet
$e feved; it is equipollent to this, EI Jol belicwc,sadtherefere
E foal be foved. | - | :
Auſw. A groſa deceit. That Ebelieve, ieno where in the
Scripture: H it be, doth the Scripture fay, that a8 men believe,
wronly fone ? Iffome, doth it name them, or notife them by

‘any thing but the enarke. by whieh N Gad it in. them-

' The Life of Fath. . 347°

, Bat be thet believeth wiay be as furs thee be botievesb, |
ax thas she Scripture is tras.

-Aafe. Bot not that he is fase, and cxcegdleth all bypo-
ewites and common belicvess: At leafl there. are bus few thet ©
ett fo full en affuzance hereof,

Obie. The Spirit wineth the seat Gods chilis atl |
sabeligne the Spine, ie to be I

' Anjo. The: it is oft called in Scripture, the witnefs, oud
pirdge, and carne Eee eae that és, vig he evidence

jets of a Divine Belief, 1. The —*8* evidence of 35
int, isthe object of our rational felf- -acqusintance, Or ton-
fcience ctly. 2, The iliuminsting grace by which we {ce this,
is not anew Diria⸗ Zeftineeny, or proper Revelation, os Wordof
' Gedy but the fame help of grace by which all other diving
things are known, And all che Spirit⸗ ‘grace fax out undegs .
landing of divine Revelations sre not new ebjective Revel
tions thtmfcives ; requiring a pew a4 of Faith for therm. - ,
werd or proper Revelation from Ged is the obje& of divine be.
_ lief; otherwile eve vile every illuminating ing &@ off the Spicit for our xa-.
ord, would be it (clfanew word, to bebe-..

derfondiig
trea ofl, i of thes whefihe
-Zrsour 33. € fe orof thety :
— 5 gf * Fak. pus i$ am:
r. ac +
with a facevé Feith, He that doubteth of the trath of the *
iſe, ſo far as that he will not veatare lif and foul,
his hopes and al and eterpal upon it, Ath we
tree Faith : weak Gu that ara hie eek ote —— *
bee fie aly Seow a the Spirit, (or hie SemmRtifies, .

at wl oh wy OE 9 ¢ all chat and in sormpetitiot:
° x2

—— —— — the: rerinttess. a
Ws ond Love! to Ghd is dendeaihated 2*
| Bhisis mats G

— *
of ons.

to.

— 55 xtanceis' the (ante. with. — im.
3* cot tech tne wi Pain — Tomei
formnepk@eddity, And you thay —
how ſaꝝit is vte condition “of Pasdims, Rep iti
rettirhto tHe-Lore of God; astie'is ornG

» id; ou oſ firtlic

—

live in the darknefs of vite rebel. at. leet: baked: chebe

teigues there; cil? tNey-come- lagd-dil
Esrons 54 Thæt all — of F

a 78 — *

cnet not —— — wal’ and’,

~ -Sa

Seale Pa * *i
—XEXEIECRC
Ri XXI * a -
weReie TNR eR CHUM ov Nie

Tt) — The Life of Feith, —

ü ——— ——
mercies, yet) he giveth theſe aud other Rights, by a condi-
tionalgvt, that as che Reward of Glory Gould have invited

‘ mane to’ keep the Law ef Natuse end ‘his Innoceacy ; fo the Re-
ward {hould be s moving means to draw men to believe. Se
chat there isa condition to be performed by our fcivea(t
grace) before we can have the Covenant- right to Juftificetion,
Now when that is performed, Chsift chen is our only Righ-
teouſneſs (as alorefaid) by which we chuft enfwes the charge
of breaking the fist Law, and being condemnable by it. Bat

: wecan lay no-claim to this Rightcoufaels of Cheift, till we
firft prove that we are our ſelves inherently righteous, againk

| the charge of bring imspenitent Unhelievers, This fale æcuſa-

; Sion we muſt be juftified againft by our own Feb and .

| tanga, that we may be juttified by Cheift, againft che tree ac.

| cufation of -finning again thé Lew, and thereby being con-

| demnable by it. Now as to.our Legal Righteoulnefs; or Pre-

legal sether, by which this laff muſt be avoided, it is [only the .

| owerits of Chrift, given to us in its fruits, in the New Couenent,
even the merits of bie sbedituce ond fecrifice.| But out Feith
it ſelſ is the other Righteonfacf, which mufi be fonnd in our.
perfons to entitle us ĩo tbas fir: And this being it, and being
all (in the fenfe afgrefaid,) chat is made the conditien of our

on by the New Covenant, therefore God is faid to impute

. a8 Self v0.00 fox a Rightcoufuefs, becaufe that condition make-
eth itfo;, and to impute it to sv fer our Rightconfuc{s, that is,

as all chat now by. chis Covenant he requireth tobe pexfonally
done.by us, who hed formerly been under @ harder condition,.

even the (ulfilling of the Law by innocency, or fuffcsing fos.

fin, beemule he that doth not fulfil nor fotisfie, as is faid, yet -

merited by Chrift,

ete bere
di atufie, This is caheto De under@oed as;
- undoubted truth by the wiling , snd the ref will bs melt cone.
tentious, where they aremofi crroncous.,, U —
Acrtout 97. Theat faucere ebedicnse, and al aff: of Lone, Re.
fentante, and Vaith fave one, do juftsfhc a only. wens and
fthafpeakghst.jumechs.- | tt
. Coats. I mult cefer the Reader to pther Books, in ephich £.
have fully confuted thie. How,can- men judge of the afts of
Repeatangs, Faith, Love, ke; which arc in tu hea fod

s
ce
⁊*

The Life of Feith. |
ictly fpeaketh of Gods smputing Right coufasfs to Abra.”
——* 21, 23. And how th — juGiifie Abraban
ſor keling bis only Sou? And how {mall a matter is {uftifice-
tien by wen, when we may be faved without it ?
- 3. Simeere Obedience to God in Chrift, is the condition of the
contianente, or notiofing our Juftification here, and the fecon-
rid of the cendition of ‘ous Gnal fentential and executive
gation.
Serene 38. That opr inberent Righteon{ne{s befere defcribed,
hath wo place of @ condition in cr eel ee the day of

Judgement.

Contr. The Seriptures fully confuting this, Ihave elle-
where cited. All chofe that fay, we ſhall be judged acoording
te our works, Os. Speak sgain& it: For to be judged, is only to
be juftified or condemned; So Rey. 22.14. Matth. 25, &c.

Esrour 38 ‘That there is no — at udgement to
be expetied, bus only a declaration

Contr. The Decifive fentence end declaration of the Judge,
is the moft proper fenle. of fort of Juftification, and the per-
&@ion of all that went before. Bf we thall not be thes jufi-
fd, then chert is no fuch —— as Juſific ætion by Scuteuco:

“Nay, there of Judgement or elfe all
enen m nit be 2 For it od } cestain chat we mu
be jafiificd, ox conderened, on wet -

Erreus 40. Thet no men — that ibe conditional

——* A ation, beloriges& 86 bis as.4 mert-
ber of the lof —— 6 mint in Adin, beeaufe Ged beth
—— on the by before, Bled,

wo fuck gi |
Conts. Ths is confated on the
Esroug 45. Thet it be falfe that the mon. hte ave sled
Jet shey, are bein to.believe its

audshes Che
— —
en fhe by before. -God biudeii,¢ Or

; “Cate The
biddeth no man to believe ly

Esroat 42. Tha wen Believe Gods Eudisw, died our Fu
sion, andthe cial Love of Ged to u béfore ‘we Can love
witb 2 o Bet anfé is will wot Cafe inus ‘a fpecial
er, te only @ commen love of God, ang ma fee al be bathie

— ond bo enemies, . : J
X * f. .

"338

Wakes
ſon (as he mutt do what Reifas Vor verane preted

| where their oWh
hath eletted b, and loved thein ahiove DG

a « &s ow

ihe igft of Yank.

Conte, Np man cen welleve she —
*5* ‘not his own * er SellGckGien, talee *
Tab

be sue, or eaters
evideuet or — und Gods —— tor,
till he have cthis.ewidence of hz ipecial love. to Gell. “Fe t
now chit, he cennot knew that acy cther is Gacere.
4. They chet deny or biifphane Golls-common Jove 10
fallen man, std his univerfal pardoning Covenant, ‘fv tinis

‘wort to Keep men from being moved to-che Puciel Lew of
Bod by hiscoimeon Love: But when-they have ane Cher

Wort, jt mahar as a fire obtipetion. Be cee. ant wueten
enough tote then ro ive God duvet, even as 78
yct Way é owe —

all che revelations at by Chel, aud ta tin

—* —* bis —2 Son, that wifey Went
erat waned, oth
of a fate» ——
tb

ahd nal oe
— &? ¥ — wht ‘avehete enrietnth
‘eb The love of God, ff the Sprit help whe

Iefs then think thet tood doth nor shite man)
—— they can, polly wee? Or —
many otHers do gastalkte Of? '
Yee here site, F Gob ca ——
Yo
dion cl final ——

87 Love it fetf, which he heh —— etme

And note at, that Y¥de aopibeny but Yet —EXCECE

ſome men

IXXXXX
had sng proofofis, wasen sadicionpl mactive sactive + Bat Oils mam
suqy, and not:

rrour 43. bet triffing te i r= oa we La

; al
Ghrift, fer our faluation, in fin ond Coats.

Py
— —— — — — ——— — — —tçe— — — — —— — —

«The Life of Faith.
‘Contr. Confafion cheateth and choaketh mens underftand-

in a word, to traf to any thing but God, and Chrif,.
and the holy Spirit, for any of that which is the proper part.
of God, of Chrift, of the Spizit, is fn and damnable. But to -

teuft to any thing or perfon, for that which is but his own:
past, isbut ous daty. And he that prayeth, and readeth, and
hearcth, and endeavoureth, and looketh to be never the better
by them, nor trufteth them for theiz proper part, will be both
-” heastlefs and formal in his work.

And Ihave thewed before, that the Scripture, the Promifes
the Apofiles, the Miniter, and every Chriftion and boneft man,
hath a certain truſt due te then for that which is their pert,
even in order to our falvation. I may tuft only tothe skill of
the Phyfician, and yet truft his Apothecary, and the Boy that
carrycth the Medicine for theis pare. .

Errous 44. That it i¢ finful, end contrary to free grace, %0
look at any thing in aur felves, or our own inberent rightcou{ne[s,
as the evidence of our Juftification. _

- Contr. Then so man can know his Juftification af all. The
Spirit of Holincfs and Adoptionin ous {elves, is our egrneft of
falyation, and the witnels chat we are Gods childsen, and the.

pledge of Gods love ; as is proved before. This is Gods ſeal,

as God.knoweth who arc his ; fo he that will know. it him-

353

felf, mult depart from iniquity, when he nemeth Chrift. {God —

ſanctifie none but thofe whom he juftifieth, then may the ſan-
Gified know that they agg juftified. Hath God delivered m
Scripture fo. many figns or characters of che juftified in
Vain ? OO; ,

Objedt. The witne8 of the Spirit only can affure ux.

Anf. You know not what the witnels of the Spirit is; oe

tHe you would know that it is the Spirit making ws boly, and
poſſeſſiog us with a filial love of God, end with a defire to
pleafe him, and a dependaace on him, &c. which is the witnefs,

even by way of an. ieberent evidence (and helping us to per-

eive that evidence, and teke comfort in it.) As a childlike love,
and a pleafing ebedience, and dependence, with alikene/s to the
7 is a witne{fs, that is, an evidence which is your

” Essoug 45. Thetis,is Safle perfuradé. wicked mento re
Lo, y ;

— — — —
The Life: of Fuith.

for Fuftificetion, or any grace, orto ds any thing’ for it fesing

sheir prajers and doings are abeninals to Goll, aud cannot pleafe
bim.

Contr. Then it is fnful to perlwade:a wicked man from hig
wickednels: Praying and obeying, is departing from wicked-
nes. He that prayeth to be fandtified mdced, is repenting and
turning from his ſin to God. We never exhort wicked men
to pray with the tongue, without the dofire of the heart. Defire
is the foul of prayer, and words ase but the body : We per-
{wade them not to diffemble : But as Peter did Simon, 48: 8.
Repent and pray for forgivene&s. . And if we msy not exhort
them.to good defires (and to excite and exprefsthe bef de-
fires they have) we may not exhort them to convertion, J/,
55. 6, 10. Seek the Lovd while be may be feund, and call ups
bim while be ie neer. Let the wicked forfake bis way, &c. You
fee there chat praying 1s a repenting 2& ; and when we exhort
shem to pray, we exhert them to repent and-{cek God. -

Objc&. But.bry.bave no ability to do if. |

Anf, Thas the Devil would excufe finners, and sccak
God. Thus you may put by ali Gods commands, and fay,
God fhould not have commanded them te- repent, believe,
love him, obey him, nor love one another, nor forbear their
fins; for they have no ability todo ir. But they have their
natural faculties, or powers, and they. have common grace ; and
Gods way of giving chem fpecial grace, isby meeting them in
the ufc of hie appointed means; aad mot by meeting them in-
an Ale-houfe, or.infinful courfes. (However a fbul-amy be
met with in his perfccuting, and God may. be found-of *
that ſought him not; yet that is not his uſuel, nov his ap-
pointed way.) Can any man of reafon dream that it is not the
daty of a wicked man to fe auy meens for the obtaining of
grace, orto bebetter; nor to do any. thing cowards his ewn
recovery and falvation 2 Natuse and Scripture teach men a9
foon as they Ge their fin and miicry, to fiy, What mutt Ido
to be faved? Ag the repenting Jews, and Paul, and the Jaylor-
did; Aas 3.37. & As 8. 8.16. Ft,

- The prayers of a wicked man as wicked,are.atoomvinedie} that
is, both his svicked prayers, and his praying to quiet and
firengthen higafell in. his.wickedoeG, or praying, with: the

. _ tongue.

F-Cc7

The kee Eas

pray ſiacerely.

Errour 46, M is finful, aud agpinft fore. se, to think thet

any works or atious of our own, are rewardable; er tefay, thas

Shey ave mepiterions, shough is be meshing but vewordeblem{s shat

is peeant by it.

‘Conte. The Papifis have & much abuéed the word muri,

by many dangerous opinions about it, that it isnow become:

more unmeet to be ufed by us than it was in ancient simes,when

the Dodors and Chusches (even Asftin himfe¥)did commonly
ofcit. But ifaothing be meant by tt, but rewardeblenefs, ox
the relation of a duty to the reward as frecly promiked by God.
(as many Papifts themfclves underfiand it, end the ancient
Fathers generally di@) he that will charge a mian with errour

in doctrine for the ufe of an inconvenient word, is unchari-

table and pervesfe; eſpteially when it is ocher mens abufe,

‘ which hath done moft co make it inconvenient. The merit of —

the cauſe is a common phrafe smong all Lawyers, when there
is Commutative mesiting intended. 1 have fully. thewed-in my
Confeffion, chat the Scripture frequently afeth. the word [ wov-
shy} which is the fame or fall asmoach: And a ſobject may be
faid ¢o. merit protedtion of his Prinse, and a ſcholar to werit
praife ofhis Maſter, and a child to deferve love and refpe&
from his Parents, and all this in no sefpe@ to conseutatéve Fx-
Sige, wherein the Rewerder is ſuppoſed to be a gainer ot all;
but only in geverwing diftributive Juftice, which giveth every
one that which (by gift or any way) is hisdue. And that
cvery good man, and every good action, deferveth praife, that

is, to be efieemed (uch asit is. And that theee is allo a com .

porative merit, and ↄ not weriting evil: Asa Belicver may be

. faid met to deferve daranation \by-the Covenant of Grace, but

only by (os according to) the Law of Neture or Works.

But to pafs from the ward ser (which i had rather were
Quite difufed, becaufe the danger is greeter than the bonefic )
the thing fignified thus by it, is paft all diſpute, os. that what-
cver duty God hath promifeda Reward to, that detyor work

bya us

SO | 345°
tongue without the heast. . The prayers which come fhom a-
common faith, and comacn.goed defires,asc, better thatenone,
but have no psoraife af Juitifcation, . Rut the wicked maft be
- exhorted both to thig, and more, evento rcpent,.defire and -

- — —
— — — — —

35 |
— — — — —— — 2
os Rewardableaccording. to the tenour of that promife: And

Bife of Fanb. :

chey that deng this, deny Gods Laws, and Government, and
and his Covenant of Grace, ane leave not them-

ves one promife for faith to reftapon-: So certainly would *
on chet perfons be damned, if God in mercy did not kerp
them from digeSing their own crrours, and bringing them

into practice. |
Bnoas 47. God is pleafed with we only for the righteoufuefs of
Chrift, and met for any thing in our felves.
Contr. Thisis fofficiently anfwered before.He blafphemeth
God, whothinketh that he is no better pleafed with holine&
than with wickednefs; with well doing, than’ with {ll doing,
Wey that ave in the flefy cannet pleefe God, Rom. 8. 6,7. but
the ſpiritual tnd obedient may, Without faith it is impoſſible te
eafe bine, becaufe unbelicvers think nor chat he is a Rewarder,
and therefore will not feck his reward aright ¢ But they thae
will pleafe him, muft believe that be is ,éud that be is a rewarder
af skene that diligently feck bim, Heb. 11.6. They forget not to.
do good and diftribute, becaufe with fuch facrifices God is wel

_ pleafed, Heb. 13. And ina werd, it is the work of all their

lives te labeur, ibat wbetber living or dying they may be accepted.
of bim, 2 Cor. 5. 8,9. and to be fuch, and to dothofe things
as are pleafing in bis fight. Nay, I will add, that as the glory of
Ged, that is, che glorious demonftration or appearance of bim{til
in bis works, is materially. the altimate end of man; fo the
pleafing of bimfcif in this his glory thinipg in his Image and:
Works, is the very «pex, or higheft formal notion of this ul-
timate end of God and of man, 3s far as is within our
seach, ' |

No mans works pleafe Ged out of Chrift, both becaufe the

_ arcunfound and bad.in the {pring and end, and becaufe thex

faultinefs isnot pardoned. But in Chrift, the perfons and
duties ofthe godly.are pleafing to God, becaufe they have his
—— and are fincerely geod, and becaufe theis forsmer fins, snd
prefent imperfcdtions arc forgiven for the fake of Chri (who
never — to wickedneſs.

Errour 48. It is aureegary to mork for aveward. and lel
to fet, men on doing fer Jalvationn xf ° ®

Conts. It is legal or foolith to think of working for ay
| J rewerq;

The Lift of Faith, os

wrwerdby fuck mevitevions werks as make the reward to be not
of grace, bat of debt, Rom. 4. 4. But he that makerlr God him-
felf, and his everlafting love to be his reward, and trufteth in
Chriſt che only reconciler, es knowing his guilt and enmity
by fin ; and laboureth for the food which peritheth not, ‘but
endurcth ta everlafting life; and Jayeth up.a treafurein Hea-
ven, and maketh himtelf friends of the Mammon of unrighte-
oafnels, and Jayeth up a good foundatiun for the time to come,
haying hold upon eternal life, and ftriverh to enter in at the
firait gate, and fighteth a good fight, and Anifheth his courfe
for the Crown of Righteoufngfs, and fuffereth perfecution for
areward in Heaven, and praycth in fecret that God may re-
ward him, .and alwaies aboundeth in the work of the Lard,
becaufe his labour is not in vain in the Lord, and endureth to
the end, that he may be faved, and is faithful tothe death,
- and overcometh, that he may receive the Crown of Life: this
man taketh Gods way, and the only way to Heaven; and they.
that shus feck not the reward (being at the ule of rtafon) are
never like to haveit.

Errour 49. It is not lawfal: for the-juftified to pray for toe

pardon of any pena'ties, but temporal.
Contr. The ground of this is before overthrown:
Ecrrour 50; Isis not (awful to praytwice for the pardon of the
fome fin + becanfe it implicth unbelief, as. if it were not pardoned
eaay, ;

Coatr. It isa duty to pray oft and continuedly for the par-

don of former fins: 1. Becaufe pardon once granted mutt be
cOntinued ; and therefore the continuance mutt be prayed for =
Ifyou fay, It i certain to be continued, 1 anfwer, then it is
as certain that you will continae to pray for it (and to live a.
holy. life.) 2. Becauife the evils-deferved, are fuch as we are
not perf. Qly delivered from, and are in danger of more daily.

And therefore we mufi pray for daily executive pardon, that is, .

impunity ; and that God will give us more of his Spirit, and
fave us from the frait of former fin: Becaufe. our right to fu-
ture impunity is given before all the impunity it {ctt. 3. And’

the compleat Jufiification from all paft fins, is yet to come at:

the day of Judgemenr. And all this, (befides chat fome that
have pardon, knew it aet) may and muftbe daily prayed fur:

Yy 3. Errour

357

ne — Wn an — —

358

| The Lift of Faith.

Essous 31. The fuſtiſied maft net prey egeinfor she pordes
of the fins before converfion.

Contr. What was lait {sid confuteth this.

Errour §2. No meu at af may pray fer pardon, but only for
affurence : For ebe fins of the EleG ave eff pardoned before tbry
were hern: andthe flon-cled bave no ſat iofaction wade fer their
fins, and therefore their pardon is impr ffidie. ;

Contr. Mattb. 6. Forgive a’ our svefpafes, Oc.
Thefe confiquences do but thew the falfhood of the ante-
cedents. "

Errour 53. No wan can kuoD thet be it under the guils of

any fins becanfene men can kgow but thet be & eked, ond coofe-

quext ly juftified already.

Contr. No infidel, or impenitent perfon is juftified.

Errour 54. Chrift only is covenanted with by the Father, and
be is she only Promifer as for 0, end net we for our felves.

Contr. Chsift only hath undertaken to do the work of
Chriſt, but man moft undertake, and promife, and covenant,
even to Chrift himfelf, that (by the help of his grace) he will
do his own part. Or elfe no man thould be bsprized. Whats:
Baptifm and Sacrsmental Communion do thefe men make?
He that doth not covenant with the Father, Son, and Holy
Spirit, hath no right to the benefits of Gods part of the Cove-
nant. Andno man (at sge) canbe faved thatdeth not Both
promife and perform. 6

Exrour 55. We ave not only freed from the condemning fen-
tence of the Lam; but freed aifo from its commer ds.

Contr.. We are not under Mofts Judaical Law, which was
proper to theis Nation, and their Profelites: Nor are wewr
der a neccflicy or duty, of l.bouring after perfc& obedicace in
our (elves, as the condition of our Juftification or Salvation;
but to renounce all fuch expcGations. Nos will the Law of
Works it {clever jultific us (as fome affirm) as having fet-
feQly fulfilled it byanother: But we are juttificd -againg its
charge, and not by it, by the Covenant of Grace, and

not af Works. Bue perfed obedience to all the Law of Ne

ture, and-all the Commands of Chrift, is Aill our duty, avd
fincere obedience is neceflary to our falvation. Allour duty ¥
not dupererrogation. :

Eszout

The: Life of Faith, ;
Extour” 56 , When « man deubtetb whetber be be a Believer
or penitent, be muft believe that Chrift repented and believed for

Contr. Chrift never had fin to repent of; and it is not pro-
per to fay one repenieth of anothers tin; Chrilt believed his
Father; but had no aſt for that faith in a Mediacour which
wemufthave. He thar repenceth not, and believeth not him-
felt, thall be damned: Therefore you may ſee how Chrift re-

pented and belicved for us. . J
Errqur 57. 4 man that truſterb to be juftéfied aS the day of.
Judgement, againft the charge of unbelief, impenitoscy and bype-
crifie, by bis omn faith, repentance ond fincevity, as bis particular

fubordinate Rightcoufucf, and net by Chrifts Righteosfuels imputed:
only, finneth ag ainft free grece. :
_ Contr. Chrifts Rightcoufnels is imputed or given-tq nane,
nor fhall paftifie any that age ruc Wabelievers, Inpenitænt on
| “Hypocrites: Therefore if any ſuch perſon tenft tobe juftified by.
Chrift, he deceivethhim, Ifthe charge be, Thou art.en Infidel
or impenitent, it is frivolqus to fay, But Chri obeyed, fufferedy
or believed, or repented for me. Bug he that will chen be juſti-
Ged againit that charge, .mufl-/ay, and fay traly, I. truly ba-

‘Heved, sepentedapdabeyed. = st |

Errour 58: Joere is m ufefor a. Fuftification-egainft any fuck:

falfe accufation before Ged, whe knoweth all mens bearts,

Contr. s. Youmight as well fay, There is no uſe of judgy —
ing men according to what they have done, when God know-
eth what they have done already. 2. Weare to be juftiied by-
God befose men and Angels, that Chrift may be glorified in
his Saints, and admized in allthem that believe, becauf¢ the
Gofpel was believed by them, 9.Teef.1. 10, 11. And not only;

the mouth of iniquity may. be flopped, and open falle xccuſa-

tions sonfyted , byt that. the prejudices and heart-fleqders. of :

the wicked may bs refelled, and ouz rightcoutnefs be beaughs .

farth as the Jight; anc qur judgement as the nogn dag. Thag

all che falfe judgements and reproaches. of the wicked sgaint:

she juft-msy be confounded ; and they. may anfwer.for all:
sheir ango uy (ayiags, and hard ſpeeches (as Henock prophay -
Gicd ) against the godly; + and sha they-thet Gesk. cvilof psy.
ipecans ang Kun not:weith chemn ge lb. grets.ol Fink. may, gran

The Life of Faith. :

an account to bint who it veady to judge the quick atd the dead,
1 Per. 4. 4,5. And thst all may be fee ftraight which meq
made crooked, and hidden things be all brought co
lighe. : |
e And we muft-be better acquainted with the ingenuity of
che great accufer of the Brothren, before we can be fure that he
who belyed God co man, will not bely man to God ; feeing he
is the Father of lyes, and did ſo by Fob, &c. ;

4. But we muft not think of the day of Judgement, es 2 day
of relk between God, -and Stan, ind Man; but as a day of
DECISWE LIGHT or manififtation. And fo the caf is out

of doubt. The Feith, Repentance and Sincerity of the juft will

be there manifeft, sgainft all former or latter, real or veitual
calumnies of men or de‘ ils to the contrary.

5. But above all let it be marked, that nothing elſe can
matter of controverfie to be decided. That Corift bath cbeyed,
and fiffeved, and fastisfied fox Believers fins, and made a te-
flament or covenant to pardon all true Believers, will be kaos
to the accufer, and paft alidoubt. The dayef Judgement is
not to try Chrifts obedience and fifferings, nor to decide the
cafe whether be fulfilled the Law, and'fatiefied for fin, or made
a pardening Covenant to Believers : But whether we beve part
in bim or not, end fo are to be juffified by the Gofpel-Covenane,
through his merits againft the Lege! Covenant :. And whether
we have fulfilled the conditions of the pardoning Covenant or
not. This is all that can be then made a Controverfie; this
is the ſecrets of mens&rart and cafe that muft be opened before
the world by God.. However we doubt not, but the glory of
all will redound to Chrift, whofe merits sre unqueftioned.

6. Notealfo, that Chriſt will be the Fudge on fuppofition
of his-‘merits, and not the party to be tryed and judged.

9. Notealfo, chat we are to be judged by the New Cove-
hant ot Law of Liberty, and therefore it isthe condition of
thet Covenant (as made with us) which is to be enquired
after. os | .

&. Note alfo that Chrift himftlf in Metth. 25. (and every
whete) when he defcribeth the day of Judgement, doth not

at ali fpeak of any decifion of fuch a controverfie, 2s whether

RE was the Lamb of God, who cowl dway the fins ofthe world?
~ es

The Life of Faith.
‘or whether he did his part or not, but only whether men did
their parts or not, ad thewed the fincerity of their love to
‘God and him, by venturing all for him, ‘and owning him ih
his fervants, to their coft and hazard. And the frait ot Chrifts
part isonly mentioned as a prefuppofed ching, Come ye bliffed
of my Father, inberit the Kingdom prepared for You-—
For I was bungry, Oc. The Preparation (in Gods Decree
and Chrifis merits.) is unqueftioned, and fo is the donation to
all cque Bzlievers; therefore it 3s the cafe of their Title to this
gift, and of the condition or evidence Cf their title, which is
here tryed and decided.

Lafly , Note that apon the decifion, in. refpe@ of betti: to-
gether (Chrifis Mesits and Covenant as fappofed, and cheir

own tiuc Faith, and Love, as manifefted decifively) they are

called Rigbteons, v. 46. The Righteous into life eternal. -

So much to take the fumbling: blocks out of the way of
Faith, about Free-Grace,and Juftification, which the wesk-
nefs of many well meaning erroneous men hath laid there df
* Jate times, to the great danger or impediment of weak Be-
lievert. "
Iſo. 57. 14. Take up the flumbling- block out of the way of

te le. -
“as 19.14. Thou foslt wot put « flumbling-block before the
bind, but foslt fearthyGod. ”

| CHAP. IX. | _ }
How to lve by Faith, in order to the exercife of other grees and
duties of Senttification, end'Obedience to Ged.

And firft of the Dolirinal Diredtions.

Wi cannot by Faith promote SanGification, unléfs we
ubdérfland the nature and reafons of Sinctiſicat'on.
This therefore muft be our firftendeavour. * oO

361

_ The word { Satified] doth figuific that which is feparated -
te Ghd fren common ufés. | And this fepayation is either by ‘God |

dedication

bintfe Cas he hath fandhfied the Lords day, &c:) or by w2as
. . . ZL 2

° —— — — ——

362

The Life of Faith.

owen tt oe
dedication ,.eithes of perfons to a boly tffice y and fo the Mini-

fers of Chritt are fandified in their Ordination.(.which isa Con-

fecvation ).and their fclf-dedic ation Co God. (And.itis high ſa-

criledgein themfclves, or any other, that fhall alienate them
wnjufily from their facred calling and work.) Ox ef things to
holy uſes; (as places and ucenfils may be fan@:fied :.Or 1¢ may
be a dedication of perfons to a bely flate, relation and afc, a ts
thas of every Chriftian in his Biptiſm: and this ts cither an
external dedication, and fo allthe baptized are fandtified and
boly, or an internal Dedication, which if it be fincere, it is
both sual and babitugl, when we both give up our ſclves to
God in Covewant, and ase allo di/pojed and inclined to him;
and our hearts sre fet upon him ; yea and the hfe alfo confitteth
ef the exercife of this difpofition, and p:sformance of this cove-
nant. Thisis the San@ification which here I fpeak of. Aud
(> much fos the name.

The do@rinal Propofitions neceffgry to be underftood about
it, are thefe (more largely and planly.laid down in my Ces-

fefR mM, Chap. 3)

Prop. 1. Se mauch of the appearance or Image of God a there
a upon any.creatare,: fo stuch it ir gæod and amiable to Ged and

an.

Objet. God loveth us. fron eternity, aud when wee were bis
enemies, wot becaufe are were good, but to make us bett.r than we
were. :

- Anfw. Gods Love (and all Love) confiftech formely in
complacenty. Godhathao complacency in any thing but in
geod ox according to the meafure of its goodnefs : From eter-
nity God ferefeeing the gond which would be ia us, loved as

as good in effe cognito, and not as «dually geod, when we were

_ the obje@ of ie « But with it was joyned a w

wet. When we were his enemies, he hada doable live to us

(or complacency } the one was for that natæral good which re- -

mained in-us 28 we were men, and repairable, and capeble of
being made Saints. The other was for that forefeen good as iz
effe cognito, which he purpofed in time to come, to put ‘upon
us. This complacency exceeded not at all the gue which was
ii and purpofe to
gre us grace and glory hereafter; and thence it is called, 4
600 of Bencvolence :.Not but that complecency is the truc no-

: tion

tiod of Loves and Bensvoltuce, of a parpote to give benchits) is

bur the fruit of ie. But if any will needs call the Benevolence
alone by rhe name of Love, we deny not in that fenfethat God
lovech Saul a perfecutor, as well 2s Pew! an Apoſile; ia that
his purpofe to do bim good is the lame. Ho
Obje&. God loverb us in Crit; and fer bis vighteoufars, and
not only fer our cwn inberent belinefs. ae "

| Ainf@.-1. The Benevelence of -God is exercifed towards us
tn and by ChriQt; and the fruits of his Love are Chrift bimfelf,
and the merciesgiven us with Cnrift, and ty Chrift, And our
Pardon, and Jufification, and Adoption; and Accepts ec is by
bis meritorious nghteoufnels = And it is by bimthac we arc

pofeficd with Gods Spirit, and renewed accdérding to his °

Image,in Wifdom, and Righteoulcefs, and Holinefs : and all
this relative and inberent mercy we have as in Goreft, related to
him, without whom we have nothing: And thus it is thag
we are accepted and beloved in him, and for his righteouwlnefs.
But Cheilt did not die or merit to change Gods Nutwre, and
make him more indifferent in bis Loye to the holy and: the
unholy, or equally tothe more hely, and to the leſt froly. Bur
his complacency is till in no-man further than he is made truly
amtiable in his realbolins{s, and his relation to Chriſt, ind to the
Father. ( The Do@rine of Imput atien is opened'belore.) Fob
16.29. Zhe Father bimfelf lovetb you, becanfe ye bavel ved me,
gud believed, Gc. And 34.21. Hethat loveth me, (hall be loved
of my F atbey—— As Gdd loved us -with the love of benevolence,
and (o.much complacence es is before difcribad before we loved
bim (i Jobn 4. 10. Ephef. 2. 4.) fo he now loveth us compla-
Cent ily for his Image upon us, and fo mach of his grace as is
found in us ; and slfo for our relation to: bis Son, and to him-
felf, which we Gand in by this grace: But -as he.loverh not
Saul aperfecutor, under the notfon of a fulfiſer of bis Law in
Chrig.,:fo.neiher doth he-love Devid in his fin, under the no-
tion of one chat is witbout fin, aad perfect, as having ſulfilled
the Liaw in Chriſt: But ſo levethhim in Chrift, ss to pardon
bis fis, and “make. im most dovely in hint by cresring
a Chan deprt, aud renewing do vight fpsrit within om,
for the fake of the Grisla@ign « “morite@f Cari, ;

| SS [Prep.

⸗
i

22 2

pment CT TAT SITIES ——
Hoan — — —— —————
Prop. 2. Holineſs is Gods Image upon us, and that which
vwias our primitive amiablencls, Col, 3. 10. : :

Prep, 3- The lols of Holine(s, was.thelodsofouramiablee

gpeſi, and qus fate of enmity ta God, - os :

Prop. 4. Holinefs confittethin 1. Our refignation of our

tives to God as gus. Ownes, and. fubmiffion to his:Pro-
vidence: 2. And our fubje@ion to God as our Ruler ;
and obedience to his Teaching and his Laws: .3. And
in Thankfulnefs and Love to Godes cus Chicf Good,
efficiently and finslly. -

Prop. 3. Love is that final perfective a&, which implysch
and comprehendeth all the seft and {ois the fulfilling
of the Law, and the true ftate of fan@ification, Rem
13. 10, Matth. 22. 37. Mark 12. 33.1 Fobn q. 16.

Prop. 6. Heaven it felf, as it is our ultimate. end and per-
ſection, is but our perfc& Love to God maintained by
perfe@ vifton of him, with the perfe@. reception of his
Eove to us. oe '

Frop. 7. Therefore it was Chrifts great bufincfs in the
world, to deftroy the works of the Devil, and to bring

. wstothis pesfe& Love of God. ?

Prop. 8. Accordingly the greateft ufe of Faith, in Chrift is

_ tofubferve and kindle ous Love to God:

Prop. 9. This it doth two {pecial waies :. 1. By procoring
the pardon of fin, which fosfeited the grace of the Spirits
that fothe Spirit may kindle. the Love of God in us?

a. By a@ual bcholding the Love of God, whieh fhineth

to us moft glorioufly in Chrift, by which ous Love mut

be excited, as the moft fuitable and effleuel mess,
obs 3.1. & 4. 10. 7 :

Prop. 10. Our whole Religion therefore confifteth of two
parts: x. Primitive Holinefs, reftored and perfedted :

2. The reftozing and perfe@ing means: Or. 1. Loveto

God, the final and more excellent part: 2. Faith 18 |

Chrift, the mediate part. Faith caufing Love, and Love |

caufed by Faith, 1 Cor. 12. laft, & 13. Ram. 8135. Bpbef-

6. 23. 1 Tim. x. 5.2 Thef. 3. 5+ 1 Cer. 2. 9. 0:3. 3. Rem |

BY 38. Figmes 1.123.862.5525 Bete. 8. 6 oe: an
Prep. 11, Repentance towards,God, is the fouls rerutnte |
- 8 7 & hie 4

‘The Life of Feith. = "365

God in Love; and Regeneration by the Spirit, is the
Spirits begertin mB us to the Image arid Nature of God our
heavenly Father, ina Keavenly Love to him : So thar the
Holy Ghoft is given us to work in us a Love to God, -
which is our fan@ification, Row. §. §, Titue.3. 4, 5, 6,7
2 Cor. 43.14. 1 John 4. 16. -
| Prop. 12, When San@ification is mentioned as 3 gilt con.
fequent to Faith, ie is the Love. of God as dur Father |
in Chrift,and the Spirit‘of Love; that's Principdlly meant -
‘by that San@ification . So
Prep. 13. The pardon of fin confifteth more in forgiving
. the penam damni, the forfeiture and lofeof Love, and the
Spirit of Love, thanin remittiog any corporal pain of
fenfe. Arid the reftoring of Love,’ and the Spirit of
Love, and the perfecting hertof:in. Heaven, is the moft
eminent part of our executive Pardon, ‘Juftification and:
Adoption. Thus far SanGification 1s Pardon ie felf,
© Rom, $615,16,17. Gæal ꝓ6. 1 Gor. 6 10, 11, Tatas 3. 67:
Titus 2. 13, 14. Rom, 6. Rom. 8. 4,10, 53. .
. Prop. 14. The pardon of the pain of fenie, is given us asa. °
means, to the executive pardon of the pain of lofs, ‘that
is, to put us in acepacity, with doubled obligations and
advantages to Love God, Lak 7, 47.
Prep. 15. San@ification therefore bring better than all
other patdon of fin, as being, its end; we mult-value it
- . ‘more, and muſt make it our firft defire to be as holy 2
may be, that we may need as little fos wencß as may be,
and: in the- fecond place only deftre the pardon of. that
which we had rather not have committed , and not make
pardon our chief defise, Rom. 6, & 7, & 3 throughout,
Gal. 5. 17. to the end.
Prop. 16. Holinefs is cle true ‘Morality 3 and they that prt-
. ferthe preaching, and practice 6f Faith in Chrift, bo.
fore the preaching and pradtice of Holinefs, end Aeiphie
this as meer marality, do prefer the means before the
end, and their phyfick before their health: And they
that preach or think to practife Holinefs, without
Faith in Chrift, do dseam of a cure without the ‘only |
Phytician: of fol. And vy that preach oP Morshlity -
13 as

366

The Life of Faith. —

. gs conGifting in meer jaftice, charity to men, and tempe-
cranety without. the Love of.God in Chrift, do take a
. beanch cut off and withered, fos the tree.

‘SomeignossacSeGaries cry down sll Preaching, a3 meee
“werality, which doth not frequently tofs the name of Ebrift,
and Free Grese.. . -

And fome ungodly Preachers, who never felt the work of
-Faith or Loveto Ged in their own fouls, for want of holy

experience, favour not, and undesftand not holy Preaching ;
and therefore (pend elmoft all theis time, in declaiming ageing
forme particular vices, and {peaking what they have learned of
fome vestues of fobricty, -juftice ormercy, And when they
have done, cover over their ungodly unbelieving courfe, by
seprosching the weaknefics of the former fort, who cry down
-Presching-meer morality. But let fuch know, thet thofe Mi-
nifters and Chsiftians, who juftly lament theis lifelefs kind of
Preaching, do meen by morality, that which you common]

- call Esbicks in the Schools, which Jeaveth out not only Feit

in Chrift, but the Love of Ged, and the Sendification of the
Spirit, and the.beaventy Glpry. And they do not csy down

true morality, bat shele deed branches Of it, which are all your

morality: It is not morality it fell inslufively chat they blame,
but meer merahty, that 1s, fo much only as Ariſtotles Exbicks
teach, asexclufive co the Chriftian Faith and Love. Aad do
you think with any wile men (or with your own confciences
Jong-to find it acloak to yaug Infidel or unhely beasts and
doGrine; to miftake them that. blame you, or to take advan-
tage of that ignorance of others? The Grace of xr Lovd Jeſu-
Chrift, andthe Leve of Ged the Father, and the Communion of —
the Holy Ghoft, do fhut up your Liturgy by way of Benediction
but it is almoft all hut out of yous Sesmons,unlefs a few heart-
Jefs cuftommasy paffages:: And when there is nothing lef in
your preaching, than,that which is the fubftence of your Bap-
_ tifa] Covenant and Chiiftianity, and your caftemery Bene-
diGion 5 you do but tell the people what kind of Cbriftianity
you-have, and whet Benediflion: chet is, that you are neithor

truly Chriftiens, nos Bleffed. oo
‘True Morality, or the Chriftian Echicks, is the Love of God
ond

—

~~
~~

The Life of Faith,
aud man, flirredup by the Spirit of Chrif, througb Faith; and
exer cifed in works of Pixty, Fuftice, Charny and Temperance, in
order to the attainment of everlafting bappincf, iu the perfed vi-
fon. ond fruition of Ged. And none but ignorant or brain- fick

Se@aries, will be offended for the Preaching of. any of this —

Morality, Luke 11.42. Wote you Pharifees ; for ye tythe Mint
and Rue—and pafs over- Judgment andthe Leveof God: Thefe
eught yet bave done, and not to leave the other. undone.

‘

CHAP, x.

The Pratlical Diretisons to live by-Faisb, « life of Holinefs. OF
Love. °

Dire. 1. Ake Fefus Chrif-as æ Teacher fent from Heaven 3

_the beft and fureft. revealer. of God and bis

Will unto mankind.

All the Books of Philofophers-age faple(s and empty, in om·

- parifon of the teaching of Jefus Chrif.; they are byt enguisies

into the natere of the crcatures, and the lowelt things, moft im-

pertinent to ourhappinels or duty : Or if chey rife up to God,
it. is-but with dark and unpractical conjeQures,-for the mof
part of them : and the reftdo but grope and: fumble in ob-
fcurity. And their learning is moftly bue ufelefs fpeculations,
and flziving sbout words and fciences falfly (0 called, which
litele tend to godly edifying. [tis Chrift who is made wifdom,
tous, as being himéelf che wifdom of. Ged. Ifyou knew but
- whese to-hear an Angd, you. would all prefes him bore
Ariftot le ox Plato, ot Carteſus, or Gaffendus ; how much more
the Son himſeli? He is che true Light; to ligheenevery man
that will net ferve the Prince of darknels.. Cheiftians were.
fis catled Chrifts Difciples ,-and therefore to learn of him the
true knowledge of God, is-the work of every-true Believer,

Fobm 17.3. Aes 3.23. Fobn S. 43,47. SIO. 3, 27. 86.13. 475.

& 14, 24. Manb. 17. 5

Dire. 2. Renunber that Chrifts may of Teaching is "1. By

bis Word, 2. His Minifters , 3. And bis, Spirit conjun@, and
the place for bis Difcipies is in his Charch.

Ke Hise.

368 The Life of Faitb.

3. His Gofpel written is his Book which muſt b;: caughe
up. 8. His Miniftess office is to ceach it as. 3. His Spurs ts
sawardly to ilkemibete as that we moy uadstiandir. And he
chat will defpite or negledét cither the Scripture, Mingiry or
Spirit, is never like co learn of Chr:ift.

DireQ. 3. Lackon the L rd Fefus, aud chs work of mans Re-
dempiion by bine, as the great defigned Revelation of the Fasbers
Love and Goednefs; even as the faivick af the wovld is fet up
to bethe Glafs or Revelation (eminent ty) of bis Greatnefs,

Therefore as you chufe your Book fur the ſake of the
Science or ſubject which you would learn; fo let chis b: che
defigned, ftud:ed, conftant ufe which you make of Chiift, to
fee and admire in him the Farbers Love. When you read your
Grammar, if one ask you, @by ? you will fay itis to learn
the laengwage which it ceacheth ; and he that readech Lsw-beoks,
or Philsfopty; or Medicine, it isch learn Law, Philfopby or Phy-
fick: (0 whenever yuu read the Gofpe/, meditate on Chrift, or
hear his Word ; ifyou are aske why you doit ? be able to fry,
I de it to Learnthe Love of God, which is no where clfe inthe world
tobe jearat fo well. ‘No-wonder if Hypecrites have learned to
reortific Scripture, Serntons, Prayers, and all other means of
grace; yea afl the world which fhould reich them God; and
to learn the letters, and not the ſenſe: But it ts moft pitiful
that chey fhould ehus mottific Chrift bimfif co them; and
fhouid gaze on the glafs, and never take much notice of the
face even of the Love of God which he is ft tip to de-
Gare. ~ “oy

Direct. 4. Therefore conget off the great difceverics of this
Love, and fet them all togetberin order aud make thens your
daily ſtudy, and abbor all doctrines ov fuggeftions from men or de-
vils,: which tend to difgrace, diminifo ov bide this revealed Love
of God in Chrift. ote

Think ofthe grand defign #t (cif, the reconciling and faving
of loft mankind: Think of che’ gracious nature of Chrift; of
his wonderful condefcent itp in his incarnation in his life ahd de-
Griue, in his fafferings and death; in his wiractes and gifts:
Think .of his tnerciful Covenant and Promifes + of all his benefit
given ‘to hie Church ; amd all the privileages of his Samits; of
pardon and peace, of his Sperit of Holinels, of prefervation end
} provision,

—— a 2 — — —

~The: Lah of Paxth\<

Previgon, ol refurrechion and juptifisasiinr, and of ‘thie life’ of gfor
which we thall live for ever. And if the Faith whieh —
oni all thefe, cannot yet warms your heasts with love, nor en-
gage them in thankful obedience toyour Redeemer, certainly
it ig no true and live Faitn. —

a .

But you mull not think warrewly. and feldom 6f hele mer?

cies; nox hearken to the Devil or the doctrine of any miffaken
Teachers, that weould reprefent Gods Love ss vailed cor ec-

clipfed; or thew yes nothing but wrath end flames. That |

which.Cheift principally came to resesi, the D.vil principally
firiveth to concesl, even the Love of God to ſiunirs; that fo
that which Chnift principally came to werk in us, the Devil
might principally Isbour to deffreys and chat is, oxr Jove to
bins chat hath fo loved ns. _ .... —
Direct. 5. Take heed of all the Antinamiæan Doctrines before
vecited, which, te extol the empty Name and Invage of Pree
Grace, de deftray the true principles and mctives of bolime{s and
obedience.
— Dise@. 6. Exerciſe your Faith upon all the holy Scriptures,
Precepts, Promifes end Threatuings, and met on one of them alone.
For when God hath appointed all conjun@ly for this work,

you are unlike to have his blefing, or the eff:@, iſ you will -

lay by mo of hig remedies. _ :

Direct. 7 Take nos that for Holineſt and Geod Works, mbich
is ne fvcb thing; bat either mans inventions,.or fone common
gif fs of God. . — “

Kc greatly deludeth the world, to take up a wrong defcrip-
tion og character of Holinefs in their minds. As 1. The Pa-
pilts take it for Holinefs,to be very obfesvant in their adoration
of the fuppofed tranfub@antiated Holt; to ufe their reliques,
pilgrimages, crodings, prayess to Saints and Angels, anointings,
- Candles, Images, obfervation of meats and daies, penance, au-
ricular confeflion, praylog by numbers and hours on theiz
beads, &c. They think cheis idle ceremonies are holinefs, and
that chear hurtſul auftericies, and lelf-affi@ings (by rifing in
the night, when they might peay as long before they go-to
bed) (and by whipping themfelves) to be vesy meritorious
pasts of Religion.. And their vows of renouncing marriage
and propri¢ty, and of abfglute abcdience, to be a fate of
pestection. 3 a. Ochere

{

wooo

e
’
ae -
37
‘ =9@.

' “The Life of Faith. —
2. Others think that Holinefs conſideth much in being re-
ized, snd in cenfuring the Pasith-Churches and Minsfters
al and in withgrawing from theie communion ; and in
avoiding forms of prayer, 8x. |
3. And others (orthe fame) think that more of it conGt-
eth in the gifts of utterance, ‘in praying, and preaching, ¢
indeed it Doth 3; and that thofe only are godly, that can pray
without book (in theis families, or at other times) and that
are moft in private meetings; and none but they.
4. Aad (ome think that the greateft parts of Godlinefs, are

“the ſpirit of bondage to feat andthe thedding of tears for fin;

or finding, that they were under terrour, before they had any
{piritual peace amd comfort, or being able to tell at what Ser- -
mon, er time,or in what order,and by what means they were
converted. 7

Ic is of exceeding great confcquence, to have a right appre-
henfion of the Nature of Holine{s, and to efcape all falfe con-
ocits thereof. But I hall not now ftand further to defcribe it,
becanfe I have done it in many Books, efpecially in my Ree-
fons of the Chriftion Religion , and in my [ A Saint, or « Bruit]
and in a Treatife only of the fubject called The character of 4
found Chriftian, |

Dire. 8. Let al Gods Attributes be orderly aud deeply prini-
ed in your minds; (as I have direGed in my book'called, The
Divine Life.) For itis that which muſt moft immediately form
his Imageonyou. To know God in Chrift is life eternal,

. Jobn 17.3.

Direct. 9. Never feparatereward from duty, but in every
veligiens ov obedient action, ftil fee it as connext with Heaven.
The means is no means but for the end; and muft never be
ufed but with fpecial reſpect unto the end. Remember in
reading, hearing, praying, meditating in the duties of your
callings and relations, and in all a@s of charity and obedience;

- that AD thir is for Heaven,

Tt will make you mend your pacer,
afyou think believingly whither you are going, Heb, x1.

Direct. 10. Tet watch moft carefully ageinft all proud felf-

. _ceming tbanghts of proper merit as obliging Ged; or as if yu

were better than indeedyou'are. For Pr
| Sermene that can baced in cite or in good wosks. And the .

is the moft pernicio®

better

“- ffhis prefence fertcth them om, and keepeth our faculties
~ . Lk . : oo

\ The Life of Faith, —

better you ere indeed, ehe more humble yon will be, andapt
to think others better than your (elf. .

Dire. 11. So alfe in every sempration to fin, ler Path ſic
| Heaven spen, andtake the temptation in its proper fexfe, 4.5.

[ Zeke this pleafure inſtead of God: fell thy part in Heaven fu:
shis preferment ov commodity: caft away thy foul for this ſeuſua,
delight. | This is the true meaning of every temptation to fin,
ard only Faitb can underftand it. The Devil eafily prevaileth,

hen Heaven is forgotten and out of fight; and plesfure,com-
snodity, credit end preferment, feem a great mattcr, and can
do much, till Heaven be fet in the ballance again® them; and
theve they are nothing, and can do nothing, Pb. 3.7, 8, 9.
Fic, 12.1; 2, 3.2 Cor. 4. 16,17:

Dire@. 12. Let Faith alſo fee God alwaies preſeut. Men
dare do‘any thing whenthey think they are behiad his back ;
everr truants and eye-{ervants will do well under the Matters
eye: Faith fecing him chat is invifible (Heb, 11.) is it that
fanGifieth heart andlife. As the Attributés of God are the

feal which muft make his Image on us; ſo the apprehenfion .

e.
Dise&. 13. Be fire thet Faith wake Gods acceptance your
full veward, and fet you above the opinion of man, . :
_ Not infelf-conceitednefs, and pride of your felf-fafficiency,
to &t light by tlie judgment of éther men: (That isa heinous
fia of it (elf, and doubled when it is déné upon preténce of

- living upon God alone.) But‘that really you live fo mach te

God alone, as that all men‘fcem as nothing to you, and their

_ Opinion of you, as ablaftof wind, in regard: of any felicity |
of your own, which might be plated in their love or praife : |

Though as a means to Gods fervice, and'theit own good, you |
mult pleafe all men to their edification, and become all things to

°
o

all men, to win them to God; Gal. 1. 10,11. Rom. 15. 1,30

Prev. 11. 30.1 Cor. g. 22. & 10.33. yaa and Rudy to pleaſe
your Governonrs as your'duty, 7 itws 2. 2. But as ritsn-pleafing
is the Hypogsites workend wages , fo muft the pleafing of God

bows; though all the ‘world thould be Uipicaled, Math. 6.
By, 3,556, Sc. 2 Fim. 3:4. Cov .'7, 32. 1 Thef! q.t- 2 Core

58,90 TI2. 4. Jobe 3.22.

372

The Life of Faith.
Darel. 14. Let theconftent work of Faith be, 292

she Life of fenfe, by. mortifying ol the concapifcence of — 7

ever-pewering af the objecis of fenfe.

The scernefs of things fenfible, and the violence and tne |

reafonablenefs of che fenfes and appetite, de aeceſſitate Faith.

tobeaconfliGiing grace. Its ufc is to illuminate; clevate snd

corroborate Reafon, and help it to maintain its authority and:
government. Thelife of a Believer is bata conquering war-
farc between Faith and Senfé, end b.cween things unfeen, and
the things that are ſeen. Therefore ic is (aid, chat they. that.
arc in the fle canuet pl-afe God , becaufe the ficth being the pre-
dominant privciple in them, they moft favour and mind -the
chings of the ficth , and therefore iliey can do more with them.
than the things ofthe Spirit can do, when both ase fet before
them, Rom. $. 5» 6, 7. 8.

Dire. 15. Les Faith fet the example, fir of Chri went
of bir bolicht fervents, fill shore you, . MME , fend

He that purpofcly lived among men in ficth, 8 life of holi-
neſs and patience, and contempt ofthe world, to be a pattern
or example to us, doth expe that ie be the daily work of
Raith to imitate him.; and therefose that.we have thie Gapy.
ftill before our eyes. Ic will help us when we are fuggif, and.
fit down.indow-and commen things, to fee more noble thi

before us. It will help us, when we ate in doubt of the way of

our daty ; and-when.we ase apt to favous Qur corruptions 3.
Bt will guide our minds, and qnicken our defires, witha holy
ambition and covetonfaels to be more holy ;: Ee will ferve us.
to anfwcs.all that the world or Ath can fay, from the-cog-
trasy examples of finning *
or learned men think, orfay, or do, agsinft Religion, mdfor
a finfal lif 5 itis enough, it Faith do but tell us psefgnely, what:
Chri, and his Apofileyand Seints and Mastyrs,have choughe,
and (aid, and done to the contrary, Met. 5, 28,99. 2-Pet.2:31..
Jobe 13. 15. Phil. 3. 17. a Thef-3. 9.1 Tim.4. 12. Epbef. $ fe.
Heb. 6.12.1 Thef. s 6,.& 2.14, wot
DiseG, 16, Let your Faith fat al groces.on werk.in. theip:
Proper ov dev and proportion. aud carey on the werk of bolimefs and
obedience in baymony ; and net fis one part agsinft anther, er,

desk, o¢ one spbile you forget ov wegletd

we ob

“orery

2 Many. cell us what great men, .

| The Life of :Fatth. 373.
Every grace end duty iꝰ to be a help to all the sef z:, And the
want or negR@ of any.ene, is a-hinderance ta all ; As the ‘went -
of one wheel or ſmaller particle in a clock or wateh, willmake |
all Rand fill, or goout oforder. The new. creature confificth .
ofall due parts, asthe body doth of all its members. The (oul .
is es a. cnutcal ‘teAramnent, which. moft — went one

ſaring, aorhave one out-of tune, nor neglected; without {poil-
~ ing all the melody. A fragment of-the mof excellent work, *-
or one member of the ict body cut off, is not beautiful :_
‘Fhe beauty of a holy: foul.and lite, is not only in the quality of
<.. each graceand duty, but muchin the propertion, feature and:
harmony of all. Therefore every part hath its proper armour,

* Bpbef. 6.11,12,13,14. And the wbele armour of Ged. muft be.

" puton: Becaufe ell fulneſs dweleth in Chrifts we are somplear
subim, as being fuficient to. communicate every. grace... me
phras laboured alwaias fervently-in prayers for the Sa that-
Shey might foend perfed and compleat ix allthe WH of Ged, Col...

grace, hath of but as to the difcersing and-osdesly nfo of af,

theyarcycttofeck.,
CHAB. EL.
| Of the Order of Graces apd Duties,

: : +hence .
._ 1 Aiqthet. will be conpicas.and entire, mutt have all thefe:,
Graces and Duties oll ; ts. rae G .. So,
αν ane Dees Hee 2. .

374

The Life of Faith,

z. Afolid and clear vaderflandizig of all the great, the need-
fifi and ical matters of the facred Scriptures, @ Tiw. 3.16.
(And ifhe have the undesftanding of the Scripture languages,
and the cuftoms of thofe times, and other fuch helps, his un-
desftanding of the Scripture will be che more sompleat, 42s
26.3. Whe havenot, he. muft make ufe of other mens.)

2. Aslettled well grounded Belief of all Gods fupernatural —
Revelstions { as well. as the: anowledge of Ratural ve-
27ties.: ‘ ber bY ‘

"3. —* to malte ehis kuoroledge and belief to be ſatiſ-
factory, powerful and firm. Elpecially the experience of che
Spirits off Qual operations in our ſelves, by che means of this
werd; Rom.5.4.&8.9.Ge.4.6..

4. The hiftorical. kmowledge of the Scripture matters of

\fa@, and lew. God in all eges ({ince Scriptare times) -hach

fulfilted his Word, : both promifesand threatnings, and what
Chrift, and Satan, Gtace and Sin, have been doiog in the
world. Therefore the Scriptureis written ſo much by way
of hiftory ; and therefore the Jews were ſo often’ charged to
tell the hiftery of Gods works to their children, 1 Cor, 10.1,2,
6,7, 11. Exod 12.29. Dent, 26.23. Foft. 4.6, 21, 22. & 222
24,27. Therefore the writing of Chirch-hiftory is chedury
of all ages, hecaufe Gods Works are ta be known, as well as his
Word: And as it is yous forefathers dusy to write it, it is the
childrens duty to learn it (or elfe the writing it would be
vain.) He that knoweth not what flate the Church and wosld
3s in, and hathbeen in, in former sages, and what God hath
been doing in the world, and how vrrour apd fin have been
xcfifting him, and with what fuccefs, doth want much te the
Soutpicating of his knowledge, . ros
_§.° And fit tuft have prudence to diſcern particular calts;
dndto confider of all cfroumnffances, and · to compare thingt
with things, that he may difcern his duty, atid the feafons and:
manner of it; and-may know among intosfiftent: &eming
duties, which is to be preferred} and when and what circam-

Gancés or accidents dometee any thing a datycwhich vife would

[be no-duty orf fin ; and what seeideit tngies that a fic which

Without them would be awaty. - This ie the oæncedg which

mau make a Ghrittian entire or compleit. 4
. Sots a. And

The, Life of Fa

2. And in his Will there mal we 1. Afall refignetion and
fubmifion to, the Wil of Ged his Owners and a full fidjedion
- and obedienck to the Will of Ged hia Governour ; yielding readily,

375

and conftantly, and refelutely to the commands of God, as the -

Scholar obeyeth his Mafter, and as the fecond wheel in the
clock is moved by the firft: And a clole adbering to Ged as his
ebief Good, bya Toank ful Reception of his Benefits; and a de-

firous fecking to enjoy, and glerifie him, and pleafe his Will : In

aword, loving him as God,, and taking our chief compla-

gency fm ple g him; ia loving him, and being loved of

2. And in thefime will there muft be a well regulated Leve,
to all Gods works, according as he is manifefted or. glorified im
- them : Tothe bumenity of our Redeemer, tothe glory of Hea-
vex, asit is a created thing ; to the bleffed Angels, and perfect-
ed Birits of the juſt, to the Scripture, to the Church on earth,

to the Saints, the Pefters, the Rulers, the bely Ordinances, to.
all mankind, even to ous enemies ; to our (elves, our fouls,our |

Bodies, our relations, our eftates, and mercies of every rank. -

3. And herewithall maft be a hatsed of every fin in our
felves and others : Of former fin, and prefent corruption,
wich a penitential difplicence and grief;.and of pofibie fiw with
a vigilancy and refiftancetoavoidit. on

3. And in the Affedions there muft be 2 vivasity and {ber
fervensy, anfwering to all thefe motions of the #12 ; in Love
. Delight, Defire, Hope, Hatred,Sorrow, Averfation and Anger;
the complexion of all which is godly Zeal. >.

4. In che vital and executive Power of the foul, there mutt be
aholy sdizity, frompiitude and fortitude, to be-up and: doing,
and to fet the fluggith faculties on work ; and to bring all
hyoreledge and volitions into practice, and to affault ani conquer
encmies and difficulties. There muft be the Spirit of Power
(though Lknow that word did chiefly then denote the Spirie
ef Miracles, yet not only) and of Live, and of a found mind.

5. Ia the oxtsard members there mutt be by uſe habit of
seady obedient execution of the fouls commands: As in the

songue a readineſs to prey, and praife God, and declare his |

‘Word, and edific others ; and fo in the reft.. oo,
6. In the fenfes and sppetise, there mutt by fr be a Habit
, , ">

of sis ldhig ebediende to Reafon ;. chat the Quits do not rebel and
rage, wid beardewn the commends: ofthe thind and will.
"7. Caftty, In the Imagination there. mutt be a elesynef{? ot
purity from filtbinefs, mative, covet oufueft pride and-vanity; and
chere mma be the impreffions of things that are good and ufe-
fal; and a reedy obedience to the faperious feonttics, that ic
may be the infirument of holinels, and not the thop of temp-
tations an@ fin, nor a wild, unruly, diſordered thing.
and the barwveny of all chef mutt be as well oblerved as the
rater maf be +i Order W hem, wo
a, There muft Sea juſt Creer among them Cy
muft keep its propts place snd Galen. TT cry duty
a. There muft be 2 jut proportion and degree: fome graces
auf not wither, whi others alone are cherifhed: nor
forme duties take up all our heart and titne, whilf others
e are almoh Isid by. | . . ‘ . .
3. There wi eountion and repo toons another” the
4. Anda joſt c toone another, that
every one betafed fo as to be a help to sll che reft. a

I. The Order 1. Of LstefeGaai geaces and dsties, mufi be
this. x. Inerder of Time, the things which are fenfible axe
ang before the things which are beyond our fight,and other
_.Fenfes. ’ :

2. Béyond thefe the frit thing ‘kndwa beth for certainty
‘and for ene is, thattbere ise Ged. -

ʒ. This God is to be known ‘as ene Being in_his three Ef
fential Principles, Vitel Power, Intele@ and Wail:

4. and thet asin theie Effentéal Perfections, “Omnipntency,
Wifdem and Geodneft (or Love.) —

Fy. And alfo in his perfe€tions called Modal and ‘Negative,
ee) (as Tmmenfity, Eternity, Independancy, Immotabiiny,
* c.
6. God mufibe next known in his Toree Perſonaltiet; as
the Father, the Word, or Son, and the Spirit.

%, andthefe in their three Caufalstics 5 ficient, divigent
and final } a
8. And in theik three great works, Creation, Redemption,

_ Sandiſicaim.

The Life of Faith.
Sandlification Cor Perfedlion) producing Nature, Grace and

Ghery, or our Perfons, Medicine, and. Health.
g. And God who -created the world, is thereupon to be

known in his Relations to it; as our Creator in Unity, and as.

our Owner, Ruler, and Chief Good (efficient, dirigent and
tinal) ina Zriaity of Relations. You muft know how the
Tofinite Vital Power of the Father, created all things by the

Infinite Wifdom of the Werd, or Son, and by the Infinite Good...

mefs and Lave of the hely Spirit (As the Son redeemed us as the
eternal Wifdom, and Word Incarnate, fent by the eternal Vital.
Power of the Father, to reveal and communicate che eternal
Love in the Holy Gho@: And asthe Holy Ghoft doth fexZifie
and perfed us, as proceeding and ſent from the Power of the
Father, and the Wifdom of the Son, to ſhed abroad the Love
of God apon our hearts, &c. ) _

10. Next to the knowledge of God as Creater, is to be confi-
dered the World which he created,and efpecially the Jnte@efual
Creatures; Angels, os heavenly Spirits, and Men, Man is to
be known in his perfon or conftitution firft, and afterward in
his appcinted couyfe, and in his end and perfeion.

x1. Io his eonflitution isto beconfidered, x. His Being
or cfiential parts: 3, His Rectitude or Qualities: 3. His

Relations, 1. To hisCreatour,; And 3, To his fellow-crea-
cures.

12. His effentis] partsare his foxland body: His ſoul is to be
known in the Usity ofits Effince, and Trintty of ſential facule
sies (which is its natural Image of God.) [ge effense is 3 Living

* Spirit : Its effential faculciesare 1. AVitdPivity, or Power :
2. An Underfanding : 3. A Will. |

13. His Reditude, whichis Gods Moral Image on him, con-
fifteth 1. In the promptitude and fortitude off his Adive
Power: 2. In the Wifdem of his Vaderfiaxding: 3, In the
Moral Goodnef of his Will, which is its Leclination to its End,
and Readine/s for its Duty. - : |

14. Being created fuch a creature, by a meer refultancy
from his Nature, and his Creator, he is related to him as his
Creature, andin that Unity isthe (ubfequent Trinity of Re-
Aations : 3. As we are Gods Propriety, or his Own: 2. Hig

Subjects s 3. His Bemeficieries and Lovers: ail comprized in |
3 Hs Breiner and Lm —**

377 -

the one title ofhis children. And at once with thefe Relations
of man to God, it is that God is as before related to man, as
his Creator, and as his Owner, Ruler, and Chitf Good. ;
15. Manis alfo related to his fellow creatures, below bin,
1. As theis Owner, 2. Fheir Raley, 3. Their. End, ander
God: which is Gods Dominetize of Honorary Image upon
man, and is called commonly our Dominisn over the creatures :
So chat by seer Creation, and the Nature of che creatures
there is conttitated a ffute of communion berween God and Mua,
which is 1. ADewiniesn, 2. AXingdom, 3. A Family or Pe-
ternity. Mod the whele is fometime called by one of theſe
names, and fometime by the other,’ flill implying the reft.
- 16 Gods ‘Kiagdombeing thus senfiitated, his Attsibutes
appropriate ro thefé his Relations follow: 1. His Abfohite-
nefas our Owner: 2. His Holinthi; Trutb and Fuffice as our
Ruler: 3. And his: Rigdnefs, Bemigmty and Mercy as our
Father o: Benefactor. — F
17. And then the Works of God as in thefe théee Relations
follow; whichere 1. To Dipefe of us at his pledfure as oar
Own: 2. Topvern us is our King: 3 To hve», and do
ers gud, and thake us pérfeGtly happy ss onr Benefe@or and.
eur
48. And here more particularly is to be confidered, 1. How
God difpaladof Adse when he bad new meade him : 2. How
he began his-Government of him : And 3. What Bene-
fishe gavehim, arid what he further offered or promiftd
him, el
’ $9, Aad is to Me food, we touft 2. Confider the Ante-
cedent part of Gods Government, which is Legifation and
then (hesesfter) the confequent part ; whichis 1. Jxdgetat,
3. Execatim. And Gods Eegiflation is 1. By -2zeskeig oar
Matures fach as compared with objets, Buty thal refule from
this Nature ( related: 2. Or elf by Precepe or Revelstion
from himfelf, befides our Natures. 3: The Law of Nature is
Gandamental: atid radieat in our’ forefaid Relations to God
dheinfetves, in which iris made our nataral duty, 1. To ſib-
suit otis (elves wholly to God, and his difpofat, as his own:
a. Toobey his comminds: 3: And to recdive bis mercies,
and thankfubly co retuto then, and to love him: But —
se : as

«The Life off Feith.
(2s Gods eflential principles, and his forcfsid Relations, arc
admirably conjun@ in their operations ed extra; fo) our Re-

lative obligetions are conjun@, yet are they fo far diftinguith- .

able, chat we may fay, tharthele which conjun@ly make our
Aforai-dyty, yet are not all the refults of our Relation to a Go-

vernsuy, as(uch;, but the fecond only; and therefore chat on-.

- two being the Morel refules of ous Rectitude. The daty of fub-
jection and obedience in general, arifing from our Natures re-
lated tous Creator, is the radical governing Law of God
inus. But yst the fame fubwiffion, and grasismde, and love,
which are primarily our duty from their proper foundations,
are fecondarily made allo the macter of eusyfalgectioe duty, be-
eaufe they are alſo commanded of God. 2. The pertisulan
Laws of Nature are 1. Of ous particular dutics.to God; or
of Piety: 2. Or of our duties to our felves and others:
a. AGs of Jaftice, 2. And of Chasity. . hele Laws of Na-
ture are 1. Unalterable, and that is, whese eho nature of our
perfons, and of the abjeets, which ave the foundatiens.of them
are unalterable, or Rill che fame: 3. Ot mutable, when the
Nature of the things which arc is foundation, is suteble. As
it is the immptable Law of immutable nature, that we love
God as God, and that we do eff the good wd can, é&c. becanfe
the foxndtion of it is immutable "Bit ¢.g..the Law again
Inceft was mutable in nature: For nature bound Adems chil-
dren to marsy each other ; and nature bindeth us ſince (or-
dinarjly ) to the contrary ; .2. The revealed Law to Adem was
faperinduced. The of. Gods Lew muft alſo here be
confidercd. 1. The ixtveductive Touching part. (for Gods
teaching us, is part of his ruliug us) anid thet in, Doftrines, Hi-
Rory and Prophecy. 2. Fhe Imperatise :pers, commands to
de, and mt to do. 3. And the fauctions or motive parts in Law.
and executiqn, which are 1. Premélesof Beneficiat Rewards :
2. Threatnings of hurtful iers.

20. Gods Laws being thus · deſcribed in goweral, and. thofe
made to Adem thus in partisuler , the next thing to be .con-
fidered, is wans bebeviour in breaking thefe Liwes., which mull
be confidered in the Cauſes, and the Neseve of it, and the im-

suediate effets and confequents.
Bbb 3 a1. And

ly is to be * Ksedital Lam in che ſtrict ſenſe, the other

379

380

The Life of Faith.

at. And next mult be confidered Gods confiquent part of
Government as to Adam, viz. his judging him according to his

32. And hesecometh in the Promife, or the firft edition of
the New Covexant, or Law of Grace; which muft be opencd
in its pants, Original and end.

23. And then mutt be confidered Gods execution of his fen-
tence on Adam, io fas as he was unpardoned ; and fo upon the
world, till the end.

24. And next muft be confidered Gods enlargements and
expcations of his Covenant of Grace, ull Chrifis Iacar-
nation. .

35. And next, mens behaviour under that ex plained Co-
venant.

96. And Gods fentence an d execution upon them there. |
mpon. .

ee Then. we come to the fulue{s of tinse, and to exphin
the work of Redemption diftin@ly. And 1. Its Original, the
God of Nature giving the world a Phyfician or a Saviour:
a. The Ends: 3. Fhe confitutive Caufes: Where 1. Of the
Perfeno€ the Redesmer, in his Effesce, as Ged and Man, and in
his perſections, both effentie/, and modal, and accidental.

28. And 2. Of the fusdasental works of our Redemption
(ſuch as Creatiax was to. the fir Adminiftration viz. (his firtt
Gndertaking, Interpefttion; and Iscernation, being all prefup-
pofcd.) 1. His perſect Refignation af bimfclf to his Father and
fubmiffion to hisdifpofing Will: 2. His perf fubjection and
obedience to his Governing Will > 3. Bus perfect eve to him:
4- And the fiffering by which he expreſi all chef. The three
fisht meriting of themfelves, and the left meriting asa fatisfactory
Sacrifice, not for it felf, but for its ufefulocts co its proper
ends. —

29. From this Offering once made to God, Chrift acquired
the perfecter title of a Saviour, ox Redeeaur, or Medsatour,
which one contained this Trinicy alfo of Relations towards
Man: 1, Their Owner: 2. Their Ruler: 3. Ther Bene-
fatog : The Father alfo as che firſt principle of Redemption,
acquiring a fecond title (befides the firft by Creation) to aif

thele: and towards Ged, Chrift continucth the Relation of-e-
beavenly Pricft. 30-la

The Life of Faith,
. 30. In ordef to the works of thefe Relations for thefurure,
‘we muft confider of Chrifisexeltation ; 4 Of his Fuftification
and RtfarreBion : 2. Of his Afcenfien and Glorificatuu: And
3: Of the delivering of 40 Power, and All Things into his
ands. ° |

385

31. The work of Redemption thus fundamentally wrought,

doth not of it felf renew mans nature; apd therefore putreth
no Law of Nature into us of ic felf, as che Creation did : And
therefore-we mifi next proceed to Chrifts Adwiniftraticn of
this office, according to thefé Relations ; which is 1. By Le~
gifletion or Donations ena@ing the New Covenant (where
thie left and perſect edition of it isto be explained; the Pree
eeptwe, the Promifory and the Penal parts, with ite cffcG@s,
and its differerices from the forsher Edition, and from the
Law of Nature and of Works. | : _

32. And 2. By the promulgation or publication of this Co-
venant or Gofpel to the world, by calling fpecial Oficers for
that work, and giving them their commiffion, and promifing
them his Spirit, his ProteGion, and their Reward.

33- And here we come to the fpecial work of the Hoh
Shot, whois 1. Tobe known in his Effence and Perfon , as
the third in Trinity, and che eternal Love of God: 2. And ae
he is the grand Advocate ‘or Agent of Chriff in the world,
where his wosks are to be confidered s. Preparatory, on and
by Chrift himfelf: 2. Admunfiratosy: 1. Extraordinasy, om
the Apofties.and their helpers; 1. Being in them 2 (pirie of
extraordinasy Power, by gifts and miracles: 2. Of extza-
Ordinary Wifdows and Injabibility, os far as their commiffion-
work required ; 3.. And of extraesdinasy Love and Hos
line(s. 2. By the Apoſiles, 1. Extraordinarily convincing and
” beicging in the world: 2. Secrling all Church- DoGrines, Of-
ficess and Orders which Chrift had left unſettled {bringing alh
things to their remembrance which Chrift had caught and
commanded them; and guiding them in the seft.) 3. Re-
cording all chis for pofterity in the holy Scriprures. 2. Hix
- Ordinary Agency 1. Qa Minifters, 2. By fan@ification onal
qgue Bolicvers is after to be opened. -

34. And here is to be confidered the Nature of Chriftiani-

ty sn fieri : Faith and Repentance in our three gréat Relations -
; B J te

ee — — —

or The Life of Faith.
— a

to.ous Redecmer, as we are his Own, his ( Difciples end) Sub-

jets, and his Beneficiaries, with all che. fpecial bencfits af

chefe Relations as antecedent to our duty; and then all Bur ds-
ty in them as commanded: And then che benefits afer ep be
expeCted (as in promife only.)

35. Next mutt diftinglly be confidercd, the preaching, snd
coovertiag, and bapgizing pase of the minsfterial Office ; 3. As
inthe Apoſiles: 2. Andin theit fucceffors to the end; with
the nature of Baprifm, and the part of Chsift, ‘and of cie Mi-
niffer,and of the baptized in that Covenaae.

36. And thea the defcription of the univesfal Church,

webich the baptizad.coalticuce. Jos
© 97 Next isto be deſcribed the ſtate of Chriftians aſter
Baptiim : 3. Kelstive, 1. In Pardon, Reconsihation, Jaftiqe
cation, 2. Adoption. 2. Phyfical, tn the Spirit of San@i-
fication. ot

38. Whereisto be opened s. The firſt fanGifying work
Othe Goigits 2, Is sker-helps and thei conditions, 3. All
the duties of Holinc&, primitive and medicinal ‘towards God,
ous felves and others. .

39. Our (pecial duties in fecret : reading, meditation,
prayer, &c.

40. Our duties.in Family Relations and Callings,

4%. Our datics in Church Relations; where isto be de
fcribed the natuse of particular Churches, their work and
worthip, theix miniſtry, and their members, with the datic
ofcéch. .

442. Our daties in our Civil Relations. :
43. What temptations are again# us, as be to be over
come. | ;

44. Next is to be confidered the ftate of Chriftiens end So-
cietics in the world : How far al! thefe dutics are performed ;
end what are their weakneficsand fins. '

1 f5- And what are the punifhments which God ufeth in
Cats

46 And what Cheiftians moft do for pardon and repere-
tion after falls, and to be delivered from thole punifp
ments, 7

47. Of Death, and the change whieh it maketh, and ofoar
I preparation for it. 48. Of

+ The Life of Faith, -
4% .OF the coming of Chrift, and the Judgement of the
great day.

49. Of the panithment of the wicked impenitent in Hell,

- ge. Aad of the bieffednefs of the Saints in Heaven, and the
evesiating Kingdom. |
Thefe ase the Heads, and this is the Merhod of trae Divini-
ty, andthe order in which it fhould lye in the undesftanding
of him that will be compleat in; knowledge. |

II. And as this is the Inte%e&ual Order of knowledge; fe
the order which all things muft lye ih at our bearts and wills,
is much more neceflary to be obfgrved : us That nothing but
GOD beloved as the infinite firople good, totally with aif
the heast, afd finally for bimfelf: And thet nothing at all be
loved with any Love, which is:not purely fubordinate to tlie
Love of Ged, or which caufeth us to love him ever the lefs.

a. That.the biefled pesfon of our Mediator, as in the Hu- |

mane Nature glor ifi⸗ loved above all creatures next to God 7
Becanle there ig mo of. che Divines PesfcQions appesring in.

him.
3. That the beavenly Church’ or Society of Angels end:

Saints be loved next co Jefus Chrifty as being next in ez-

4 That the Usiverfal Church on earth be loved next to the:

peafe& Chasch in Heaven. |
5. That pevsiculer Churches and Kingdoms be next loved 5

and where ever there is more of Gods Iatereft and Image, than. -

in ong felves, that our Love be more.there, than oncom felves.
. 6. Thet we next love ovr felves, with that peculiar kind
of love which God hath made neceffary to our duty, ‘and our
happinels and cad ; with a (clf-preferving, watchful, diligent:
loves peefersing ont fowls before ous bodies, and firitual mer-
cies before temporal, and greater before lefs.

-. a, That we love our Chriftien Relations with that doable

Love. which is due to them as Chriffizns and Relations 5. avd:
lave I Relations according to theix pleces, with that kind of
Love which is proper for them, gs fitting us to all the duties
which we mut pezform to them.

¢. That-

— —— — —
a

The Life of F aith, °
- & That we'love alt good Chriftiens asxhe fanGiitied members
of Chrift, witli a fpecial Love according ta the meaſure of Gods
Imageappearmg onchem, © ot
9. That we love every: t4finle. Chriflian (chat: we cannot
prove heth unchriftened fhuntelf by apoſtacy or ungodlinels )
with the /pecial Leve alfo bclneging co irae Chriftians, becauſẽ
he eppeareth Tach’ tous : But yet according 10 the mesfire of
that appearance, as being mose Confident of fome, and mere
deutsful of othee. re
10. That we love our intimate fuitable friends chat are
godly with a dovble Love, aegedly and ssfriipdy
11. That wel ve Neighbougs'and civil Relations, : with a
Love which is ſnitahle to ous duty cowards chem (to do to
them, 2s we would have them do to us; which is partly meant

by loving them as our tel ves. )-

52. That we love all mankind,. even Geds cxemies, much
mote our smu, 20 they are wens for the dignity of: bumane
mature, and their capdody to beseme holy and ernly amiable.
13. That all secon be chien according to the end (which
is to be preferred beforeother ends) and theis fuiesblenefs and
fiineGforthacend (as they arc to be preferred before other
means. ) , sO F

*
‘ as * , . * v “
bone, ;

~ TI. And the ofder of practice is, 1. That we be fure.te
begin with Ged alone, and procecd to Ged in the crésture, an
end in God alone. | ..

4 fe is the principal thing to be known for finding out the true
method of Divinity end Religion, chat (as in the great frame of
Nature ; fo) in the frame of Mcrality, the truc motion is eir-
cular : From God the efficient by Ged, the Dirigent to Ged, the
fixabCenfe of ail; therefore as God is the firft {pring or cauſ⸗
ef motion ; {0 the creature isthe Recipient firfl, and the Agent
after, in returning all to God agam.
” Therefose mark,thst our receiving Graces are our firft graces
in exefcife, and our receiving duties are our firft duties; and
then our retwrning grates and duties come next; in which we
proceed from the Jefir'te the greater, till we come up to Go 4
himſali. — .

J Therefore

The Life.ef Faith, . - 385
"Thesefore in poine of praGtice; the firG thing that we have '
to do, is to lesrn to kuw Ged himft us Gid ‘ind sity God,'and -
Co hive as from biw, and upon bi as- our Beacfadier, from our
heasts confefling that we beve nothing bat from him, and thal)
never be at ref but with bine, end ii bi, 28 nr altimateend ;
andtherefore to {ct-oar feives to fook’ bite '88 Ous ‘od accord~
ingly; which, ise tofech to fave dint, and be telvodd by him, *
tn che perſection ofkucwiedge ond.dsiight,". tC:

2. The whale frame of scans appomted by God for the at-
¢ainment of this end, muft be token tegatécr, and-not broken
afunder ; as they beve all relation sxeh to other. And 1. The

whels frame of Nesare' mulrbe looked on as the firft great
nets sppoisted to aan in Innocency,for the prelervation and -
oxercife of his holinefs and righteou(nefs : . 2. And the Cove. -
want or Law.pofitive, as conjoyned wuntothis: 3. And the '
Spirit of God, communicated only: fer fach 2 meer faficiency of
acceffery.help, as God faw meet toons in that condition. And
though theſe meana(the (reatures,.end she Spirit ofthe Crestor
ies that degree) be not now faficient fox lapled man; yet
they ere fill'co be looked on ‘as:delivered into. the’ hand of
Chrift the Medistour, to be'ufed by him on his tesms, and in
exdes to his picfied ends. _

2. Butatis ¢ of the receverin perfeliug means,
which we wresog teal t Aad in this frame 1. Chrift the
Mediatout is the firft and principals and the Author of ons
~ Faith, os Religion ; and therefore from his Namc it is called
Chriftienity. He is now the firff means ued on Gods prt foe
communicating mercy unto man; snd the fief in dignity to
- be received and ufed by wan binfelf ; but noeche firſt in Tine,

- becaufe the means of revealing bine mult go fire. co
#4. The fecond means in dignity (under Chsift) is the opera-
tion of the Hely Spirit as fent or given by the Redeemer: -
which Spirit being as the foul of extwavd mexns (which arc a6
the body ) is given varioufly in a fainebleme{s to the feveral forte
of means (of which more anon. ) ° |

3. The eastward meens for. this Spirit to work by and with,
have been in three degrees: 1. The leweft dogece, is the world »
@x creatures (called The Book of Nxture) alone: 2. The ſecond

dogres was the Law and Promi(es to the Jews and theie fore- ©
| Cece fathers

The 1a of Faith,

with sec Law ch Neause)( g. Fae third and
scarce of enter d ade in abe wholt tamer of Cheifiar
——— —A

baste — * eon ited; widen:
inh el Br — wes

lations and Inftitations , amd {0 to Had ee ta enquire. afte.

chem (mbes sen bap teehee): ιν,

' 45 bi Prewitt id Jowide Lam. Cob T apes Saws) XX

25 bn acqueiat siten that it: cvi· be:

fares sr ldy Sopseretal nha Walab-Gind wstese Gully, dbd

fon. fic, cad te make scotndlidtion betwee

God and maa, Fe ee mesbust of tte Split, end

to rencw mens fouls; abe bekng thers .cp fal.

to ots lef fruitien of Gods. She Jews.
be themgh € wither

ad
all oh cocrmanp eb te ities of
——

+ The Chifien Golee ia — ota
men 7. fsb ta hebene aright, in dhe Fother, fonjthd

and then sq/eveandivearight. — en
"Mihaly shat analy of che bets ⏑ inion ore Ki,

AB is, Motabet theo ent yhed.ingaestrt of

fyficent. wishowe the: Klbly Spirit» tc tnapevereeobe
nos opby ix fue. grteve, but. de. wkiee-esl:dn: emigerttrt ) Ot.
| only, fon ta2ern, part and moths hat: for ahd Spirits port affo :
Rut. —— ——— eo cassis; id id ucient for
XIXCLCIXVECXAXX though a bewot
—* —— top puede 2 retg hoe 4, FS
pap herr per sharibees ‘pizite —— with al thet

—— Oy tht me 4 the
them, .
fille offeiiss.. Fg ahteae the eosin peo

gentions ehons the deGtzine af Sufficient exih — — grace, I
Sap heen add thin much inotdes co g. Fhae

cornainly ſach tay OF —— as:isceticd Jaf
clowt mot-cficStual geuce : By ficient they caean fo ehuch ss-
giveth man all thes Power w ere coma

‘a@ (or fotbearing)(o that'man vadd'dd cea)
ßBtacæ or help from God ¢ witch:
the Nature of it, huh fich # Vial picket re
p power, that (fometimts atleah) it of dh: 3 ir ard
luc base pewerds given toh HFM Cited ades dated fotrie-
times doth noes: Bat :che' word “is — prep’,
than ſ frficiams Che fic ter bel oleVera dé.
Brees but (wre: f aty —— vat erat —* ‘whith
cane me ae V6 2 %e2°
'. That there is fuch a — id evidewe —**— aah “who :
hed.the dtefaty en his torteaving’ ‘the firtt
fin foxe — X— men
will —— * oflal fav Ue bp for:
mexy.dutS ca whith they del ast gees 3 brid iia hee ny fins
which:th a ẽEꝛ pptorbear stv bath! ot 4 tye,
baie ea) eo: Circ when —* to ati Ale

— a —e tale — a OA? ‘of
; ts given, rg ld eey
55 ————— — —⏑—⏑—,—— 1. Phat fadh
Othe Spire? heip'ts —— —2 ie Binks
* Creature, or to them that.

turdR awnlation) snisweerfuryied rhe —ã— —* of
chab Light or ticens; thes 19; "00 chu hod utah. REVIVE ir *
out, atid shes heriny, ds ofr hid, 'and that Woe Sve Hid’ fe ths
, asd owe Him Duh chinfft ‘hve etd Yer sick,
sed to-cenvinet ‘thei nf rhe edd of Raine fait her fopernendied?
igen ebey ones on tae ——* Aſpubua
+ for yoth le whick Rites totes
_ the dipbeber of Necare, Cee sett 4 ‘Go WorR) that-Help
which Dowld bring chem sro ‘Masires. bogies firms, “But to
moch as E have tnentioned of: i tei tr tivan to
thofe chat do not —XRE Page

of the world: And each huveatt ained.
2. And fo much of che Spirie was giver: Uréiwariiy' ¢0' thie
‘Jews, a8 was Gofficient do have exibled thecw 1 bheve in the
‘tlehep u afoxefaid 5 if they did nde doahitly cejoſt

3. “And fo ehuch-femeth so be given to soley thet heer
- Céc's the

The Life of Feit —

388

—/

Ne Life of Faith.

_ghe Gofpel, and never believe it ; or that believe i¢ not with.a
_pottifying Faith,.is as fuficient co have made them true Be-

lievers, as Adants wag cotiave hept bin from bie fel. For ſce-

_ ing it is certain that ſuch a ffisicnt uncffectual grace ibere ie,

ave have ap reafon to.conceit shat God doth arly more defere
hisown meansitesy, than healid thea'y “or that he maketh Be-
tieviag @ morc.impofisle condution of JafhGcation under the

Goffe, to -thrm:. that are in the mesreft capacity of it (before
eff⸗

algract} chan. he made-per/ect ebeditnee to be to Adem,
The objeftinos againlt: chis azé to-be anfwered in due place,
and are already antwered. bythe Dominicans at large.
4. The, eatwrerd aqvan of grate ander Chri ‘are all one
frame, and muſt heufedininymey asfolloweth = -°
. The Witnsts:snd Preaching of Cbrift and his Apetis,
was the fird.and-chief pave , together -with ‘cheir fettling the

‘Churches, and-secoiding-fo. much as is to be our fl

Rule in the holy Scriprhacs; which are now to:as. the chicf

- part of chis means. (Yee bs

2. Next tache Sceiprares,' the Bafforal Offer ‘end Gifs, to
preferve them; and teach chem fo us, is the next principal part
of this fame of mans, Io which I compreliend ‘all theit of-
fice [Preaching for converfion, baptizing, preaching for coti-
firmation and edificationio€ che faithful, praying and praifing
God before the Church; adminiftring: the body: aad blood .of
Chrift in the Sacrement:-of comraunion y'and watching’ over

allahe flock,-by -ppsfonal ‘inftra@ion, admonition, seproofs,

eafuccssandab(olations © 48 |
3 . The nexe pare (conjun& with this) is the eoméaumion |
ef the ſaiihſul in the: Churches. to Be

4 The next is our holy fociety in Chriftian families, ‘and
family-infiru@ions, worthip-and juft diſcipline.

5. The next is ous fecaet duties between God and us
alone: As 1. Reading, 2. Meditation, and {elf examination,
x Prayer and chenk{pving, and praifetoGod. =”

6. The next parc is our. improvement of godly mens inti-
mate friendthip, who may inftru@, and warn, and seprove,
and comfort us. 7 |

7- The aexcis the daily courfe of profpering Providences
and Mercics, which expres Gods Love, and call vows

“4

The Lifevef Faith. Rg

(8$ provifions, proge@ions, — —
. The.nent.is-Gods caigatiſnsſ (by what-hand:or nkcang
foeves ): which..ar¢, J Partakgrs of wc dnliwef, he.
Ba Pe UO yee 655, etary tines on
25. —— — ——— — — — —,— —* gies
ond dusicns ai hein fayleneny fad 1113:s Feinemorvicn: deed
4°; Theis. fn tlewngn andl CONAN S Cof] 200 190}. B14
+ $Q.: And ls@i}y,,. Nerowa: csonfiast .Wwatohfainess aini
tempta tiontjand.Ganringaip Gods graces im caer (elves Phele see
the famsof. tiie spemnseol Greets ond fcoayzeaciving duties.
a. The sast ip ardan te be; coinde ed; vit shevwebsole frsire
of unre sing’ ——— which
‘Wereceive, vhiadye aa Le
_ As That·xxado why good :we ob —— forts: ‘thee
We —— 7 gine fs: ut mre
tion oni wark at-home, -which muſt go. faschesss Tateefore
“lake fonegaing means sere prlaiariigden tha fclis, ‘Cthotigh

not chiefly and ulcimately forthisend.) © sian nie tars
. fc -Nexe.we 1 de good ancceding te: docrpawer te Cus .
Xä — Relations. i CL oes o> 7 aS eee ee

Ag. And nextto-oar hele Familia, and mos somate Re
chop TB 7 Cee Doedasy pogo afew |.
24 —E— — —e— *2 be: —

‘Sn ADK ORME is bs david sibs stoi ecd

6. Aad laaly, Taku — f ous Celpes and Chait.

7». But- ourcgrestel, duties: 72 publick, —ãſ
wig: 1. For the on-weakh (bath Roxeeponrs ‘td
People. chad fos the Chuagh. 1:4: A),

8. And the next past (in intention, aiid: digcity.)ioni. he:
for.the, whola world: ( whole.gaed, "hs peayen end sal nal
macans we mut endqapour.),. me
ai 9. the nemt-for the. honoms.ef Jodie Chaih our Me

te lower.

10. And the highelakimeta teminedamet-onsseraring
duties, be the puss Daitpalane.- ames Se Ce ν

S Ss La wt «4 Ve wit 7h a. v 4- e 4 3

For. the ſurther opening: ep yon. the Order: of Chaitign :
Pralltice, take Uke following N pee s.. Though.

“The Life
1. Though receiving dutics. (ach as bewingreating pray
dng, faith, c.)· go fir, ip ordex Of nature and tims, before
» On, returning dutics,. {9 that she motion: is -aealy

, cial yet weamiee haya Adee
we maxe. coꝛurgino XRX alecsdpsi
Bue ¢ of segciyed grace, te
wards God corend | ond acthees tee geeen tes
my moving -uf my hand, sad pea, and ite ayriting ‘epot ahis
— — —

Cas Aan Ona of ginny

unto him. - — —— mach⸗

gato the other rete yee a beg torch blo te |
2. The intcsnel revares of Leave. hae. the’

setusn —— Tbe ee — *

. © confent Order PY
——— Ga multe fall intended,
the watyevfas Churth in Heaven and Bazth,
aides Of mpyratinn andicsesutiont, there may
bee — uneag cur duties:. Ae God sppotntcth
us to lay out forme one way, and fome another. Yet oodias-
sily,: athe enlitved beams begin fom.Gid, oad dase them-
ſelves on che foul of man; fo the reflected beams begim upon, —
‘or ſrom out beerts, and pif toward God (though fict h-
“heord and intended) by Keverel sesepractes, before they bring
“ws ta the perfe@ fraition ofhim,..
4. Therefore the order of Loving (ot comp lacency) and the

“order of doing (or Beaeoetcise) ia pot the tame. ‘We tak

Léve the usiverfat Chaveb bettet than our Selves? But-weans-
wot de chum finecte ferviee, before we do-guod © to our —*

re ne ™ —7— ~~ ee

The Life of Faith, 351
Aad ont neerch Relationa anuft be preferaed in was Of. Bae
Feonce bxlore maay whom we muft /ewe more. |
.§ When cwo goods come together (cither to ‘be Recvived
on tabs Duav y- the: gréater is every ‘torbe preferred y and the
cbuhny or. fing of the teffer at that Hime, -is to betaken for s
fin, § lately vead a den nyal Fob theft a Rapierfictal facyre 3 but.
the thing it GM, if nghtty enabtyfioo’ trp Spal at doubt witli a
radomel-msn. For ¥. -Elfi god is not to be cheſen aud dine
an goed, Hehe def bt net tobe preferted: 2. -almoft all.
wicked omiffions might ——— Ae an fe exeuted for.
not giving 8 ‘peer men -e th Wiig: (whatever this nedfh-y be
——ã XXARCCC —— Lake 1é,
did goctd se fiche rade us thie af leca: ‘end elf: ra beds enighs -
be aude Grom faving, # drowsiag inse ifte ſave hie hore —
at wide, a gustents ed eonfequestia, in
the cale of defising and doing good. But chen math the fal-
; lowiay, explicivions: Seb ee ke
. -Fietts notabivelct 0 be —
— only $e regerd ok the intatter Ganply —— —
XXEDXVSRECEXE

— — —eúù——
28. ¥ doth? os.
iv —* —— thee duty
ae ‘shot blenete greater. goed cad Uity, adh vinabpotherscwlboh:
may begveater in thei time end place. Audsty: winetenbollp
_ leet, is: formally Cand by — ghee io ite:
Wee Liss

— sod sein nO * vibe —

Right to diſturb his reft, to ——e— this fervice 8 Loed or
rina would have la ‘thnks foe fach uadeefonable :
1¢e,

8. He tht is —R by a lowes calling, or any (ruc:
reftraining,. .

—— — — — —— —— —

392

‘The . Life of Faith,

re@reining reafons,from doing a good which is materially grea-
ter, yet doth that which is greateſt unto him. -Rulmg and
Preaching are materially:a greater good, thea threfting or
digging; end-yet toe man whofe gifs and calling refirsin
himdzom the former to the latces, the latter is the greated
6 9. Good is noe tobe mesfured prircipally by the Wl or
Benefit of our felves,‘ or any creature; bat by 4... The Wal of
Gud in his Laws ; And 3. By the interch of his picafednefs
and glory: . But fcasdarily, bumene intereft is the meafure
of i¢. |

10. It followeth not that becaufe the greate good is ever
to be preferred, that therefore we muff perplex end difirad
our felves, in cafes of difficuiry,.when the ballence &eme’h
tqual: Foreither there i a difference, on theie is wens: And if
any, it is difcernable, ot net. If there be ne difference, there ‘is

room for teking exe, but not for chufing one: If there be no

difccrnable difference, it is all one to us, as if there were meme at
all: ‘If it be difeernabft by.a dae proportion of enquiry, we

muſt labour to know it, and chulesccordingly:: If it be’ noe

difcernablein fuch time, and by fuch mecafure of enquiry, as is
eur duty, we muft Mill take it as undiſcernæable tous. MM aftes
jot feerch, the weakne& of our own underftandings leave us
doubting, we muft go according to the bef underfanding
which wedave, and chearfully goon in eur duty, as well as:
we can know it, remembring that wehave a gracious
aod Covensnt, which taketh not advantage of inveluntary
weaknefies, but accepteth their endeavours , who fincerely do
their belt, ; .

rr. Meer Siritual or mental duties require moft labour of
the wind ; but corperal duties (fuch asthe labours of our cal- -
ling) muft have more labour of the bedy.

32. All cerperal duties muft be allo Hiritnel(by doing them
froma fpiritual principle, co a {pititual end, ina {piriteal

‘manner :) But it is not neceſſary that every fpiritual duty be al-

& corporal. |
13. Theduties immediately about Ged eur end, are greater:

than thofe about any of che means (ceteris paribus.) And yet.
shofe chat are about /ower objects, may be greater by accident,

he tif of Fath

and in their ſesſon: As to be faving «mans: life. is thep greater
flan to be éxeiting the maind co the acting: of Divine Love or
Fear: But yet itis God che greate& object then, which pur-
eth the greetnefs uptin the. latter duty 5 both by commanding it,
and fo making it an aQ mage pleafing io him: and. becaufe thar
the Love of Gad is fuppofed to be the concurring {pring of

chat" Love: co nian,» which we fhew'in. feeling their pre-

fervation. = ye as geet ho go 4 .
~~ 24. ‘Ous great daty about God oar ultimate end, can never
be done-too much, confidered jn st felf, and in refpe@ to, the
foul only ;, we cannot fo foye God too much: And this Love fo
confidered, hath no extrtam, Metib. 22.3705 ....
5. But fet’ evem this may by accident, and jn the cireaw-
frances be tod much: As 1. In refpe@ tothe Eddies weak
neffes; if map fhould fofear God, ov fo love him, as thae
the intenfenefs of the.a@, did flif the pailions, fo much as to
bring him to diftpa@ign,.or to diſorden hjs mind, and chake it
unftt Tor that or arly other duty: a. Or if be thould'be exciting
the Loye af God, whemhe fhould be quenching a fire in the
Town, pr ‘relieving the poor that ase. ready to perith, “Bue
mtitber of theſe is properly called, A laving Ged toa much,
16, The duties of the beart, are in.themfclves greater and
mobler than the aGions of the dutward man; of shemfelyes sb-
Grated conſidered. Beceufe the foul is mote noble chan
ly Yosr : rons te a an
. 17.:¥et optwoard duties axe frequently, yea moft frequently,

‘greater than beart duties only 5 becaule in the atward duty

itis to be fuppufed that beth parts concor (both feud and bddy.)

~ And the operations of beth, is more than of one alone : and

“Love of Ged and Goodnels : rele without this, ‘they
a ~ p, s eens,

alfo becaufe the nobler cnds axé attained by both. together
snove than by one onjy.: For God isloyed,and man isbencfit-
ed by them. As when theSun fhineth’ upon a t¢ée, ‘br on the
gasth, it isa more noble effc@, to have a re(urn‘Of its influ-
ences, in ripe and p'cafant fruits, chan ina meez ſudden re-
flexion ofthe heatalon. 6 .7 ———
18. All outward duties muſi begin at the heart, and it rire
animate therb all 5 and they are yalugd in the fight of God, rio
fusther than’ they come from a. rectified will, even from the
are

}

’

393

394 .

. The Life of Fath.
are good works materially, jnrefpeQ'to the Reteiver: He
may do godd to the Charch,.or Common-weakh, or Poor,
who doth none to hienfelf thereby. .

19. As the motionis arcular from God to man, md from
man to God again (Mereies received, end Duties aad Love
scturned ) 1s the motion circular between the beert and the
ontwardmen: The beert moving the tongue and band, é<.
and thefe moving, the beart again, (partly of their. swan we-
ture, and ‘partly by divine verward: ) The Love of God and
Goodncfi produceth holy thoughts, and werds, and adiions , and
thefe again increaft the Love which did produce them, Gel. 5,
6.13. Heb.6.10. Heb,10.24,3 Fobu & Jude 21.

20. The Judgment muft be well informed. before the Wa

_ Sefolve.

21. Yet when’ God hath given an ony inftraGion, it ive
fin to cherith caufleſs doubts and &

_ 42. And when we (ec our duty bofore as, it is wot every
fcruple that will excufe us from doing it: Bae when we have
tore Convitiion that it is a duty, chen that i¢ is none, or that it
ts a fin, we muff do it, -notwithfanding thole miftskmg
doubts. As if in Peayes or Alms-decds yon thould fcruple the

‘lawfulnefs.of them, you oughe net ro forbear, till your

ſcruples be reſolteã, becaufe you fo long neglect a daty: Elfe
folly tnighet juftifie men ia ungodlinels and difobedience.

. 23. But inthings meesly indifferent, it ts a fin to-do chem
Poubsingly ; becaufe you may be fure it is ne fia to forbear.
them, Rom. 14. 23.1 Cor. 8.13; rq. CO
| 234 An caring fadgment intangicth a men in a necefiy cf
finning (tillit be reformed) whecher he o@ or net, according .
toit. Therefore fan exring perfon-ask, Wha ane I-bemd.
to ? the true anfwer is, tolay by yourctrour, or reform your.

, Judgment firft, and then to do accordingly , end if he ask an

hundsed times over [But what muft I do in cafe I cannot.
change my Judgment ?} the fame anfwer maft be given him,
[Ged fil binderh you to change your Judgment, and bath

you the ncceffary means of informations. and therefore be sill net

take up with your foppefision, that you connect: His Law is æ

Rule which ab na what you muff believe, and chufe, and de *

And this Rule wil wot theuge, thongh you-be blind, and fey, I
. : ⸗ & cannes

— = = — — — —

The Life af Keith. 3g
Cannct chæangt y wind. Tour mind muft come tothe Rule, for a
the Rule will wit come to your perverted mind: Say what you wil,
the Law of God wik be fill the fame, and will Qik bind you tobe. ~
leur according to its meaning. | mo,

23. Yct fuppofing that a mans errout ſo entangleth him ia

a neceflicy of finning, it is gdouble fin to prefs a greater fin
belore a deffer : For ¢ no finis an objcct of our choice,

yet the greater fixiatheobje@ of our greeter batred and re-

fuſal; and mutt be with the greater {eat and.case avoided. |

26. An cering Confcienee then, is never she voice ar mel

, {ages of God, nor are we ever bound to follow it, becauſe it
~ asneither our God, nor his Law, bat only our own Judgment __

which fhoald sifcers his Law. Aod mif-reading of mif-

underfanding che Law, will sot make abed caufe ord, though

it may exculc it from a greaten degece of evil... |

27. The judicious fixing of the Wills, Refolutions, and eſpe-

Cially che increafiag, of its Love, os somplucangy and deli

in good, is che chief thing ta-be done in all our dutics, as be-

_ fing the heart‘and life of all, Prow.ag. 26. 12. & 4. 23, & 7.3,

Ge 42. 19. & 3. 1,2, 3. & 4.4.21. Degt.go.§. Phel.37.4. & 40.85
& 119.16,35.70,47. & 1.2.1 fa. 58.14. , |

28, The grand motives to duty, diult ever be before our
eyes, and (et upon our hearts, as the poile of all aur motions |
and endeavours: (As the cravelets home asd bufjacfs,is decp-

eft in his mind, as the caufe of every hep whieh he goeth.)

29. No price imaginable mu@ fem gxeat cnough to hire

us to commit the leatt known fm, Lake 14.4, & 14-26,28,2 34

MA. 10. 39. & 16, 26. — J
30. The ſecond great means (nent to the sight forming. of
the heart ) for the avoiding of fin, to gee away ‘fram the

Femptations, baits and sccafions of it. And he that hath mot

grace, muft cake bimfeif ta be Mill in gacat dangers, while he it

under fireny temptations ind alluretients, and when fin js

— brought to his hands, and alloving objedts ere clofe ta the ap-
petite and fenfes. ee

t. 31. The keeping clesn our Intaginations, and colnreanding

out Thoughts, is che next great means for the avoiding fin;

qnd a polluted fantafes and angavdmed thonghés ans the ae
where all iniquity is hatched, andthe infituaktite thac bsing

ft forth inth a@ Ddda 32, The

32. The governing of the fexfes.is the fir mcf to keep
clean the Imagination. When Ache fect the wedge of gold, 1
he defiretbir, and then he t#kfbit, When mea wilfully: All -
their eyes with the objects which dntice them to luft, to cove. .

couinets, to wiath ; che impreffion ts prefently made apon the
fshtafie; addthen the Devil hath abundance more power to -
renew fuch imaginations a thoufand times, chan :if ſuch im-
preffions had been never made.- And it is @ very hard thing to
‘cleanfe the fantafie which is once polluted.

33. And the next notable nicans of keeping out all evil
Imaginations, and curing luft and vavity of mind, is conftant
labovices diligence’in a lawful calling, which fhall allow the :
mind no leifure for vain and finful thoughts ; as che great nou-
rifher of all foul and wicked thoughts, is Idléwefs and Vacancy,
which jnviteth che tempter, and giveth him time and oppor-

tunity.
34. Watchfutnefs over our (tives, and thankful accepting.
the watchfulnefs, fanit-findings, and reproofs of others,, is a.
great part of the fafety of our fouls, Met.26.41. & 25, 13.
Mark 13. 37- Luke 21.36. 1 Cor.16:13. 3 The/. 5. 6. 2 Tim.4.§.
Heb. 12. 12. 1 Pet. ng eet ot
35. Afferhative Precepts, bind not te-all times ; that is, no
pofitive duty isa duty at alltimes. As to preach, topray, to
fpeak of God, to think of holy things, é&c. it is not alwaics a
fin to intermit them. Se
36, Allthat God. commandeth us to do, is both a Duty
, ahd Means 3 it is-called a Paty in relation to God the efficient
Law-giver, firft: and itisa Means nextin relation to God
ihe end, whole work isdone, and whofe will is pleafed by it.
Ard we muft alwaies refpc@ it in both thefe notions infepa-
rably. No Daty isnota Means 5 and no true Means is not a
Duty; bne many fertnto mento have the eptitude of a Meass,
which ere rio duty but z fin + becaufewe {ce not all things, and
therefore ere apt to think.that ſit, which is pernicious. -
37. Therefore nothing muft be thought a true Means to
any good end, which Godforbiddeth: For God knoweth bet-

tei than we.. ae

38: But we muft ſet that the meggsive or · prohibition ‘be
Barve fal, ‘om indeed tkoarxdctie fo.,0ur pasusylar,-cafe :. and
"38 >> < ony .. i Ca

The Life of Faith, __

then (and not elle) you may fay tha
times,

contrary to the nature of a Means, isto be taken for a Duty,”
For itis certain that Gods Commands are for edification, and?
nat for deftru@ion, for good, and potforevil, © Qo?
, 40 , Yer that may tend to pyefent ynferiour hart, which ul-

timarely tendeth co the greatett good.” Therefore it is nae!

fome prelent or inferiour incommodity that muft cauſe us te!’
reje@ ſuch a means of greater future good. - 2. °°!
4h. Whatloever we are certain God commandeth, we may

39. Nothing which is certainly dittruGive to the end, ahd’!

357°
¢ negatives bindto alt-
.. —4

be certain isa propéx Means, though we fee not the aptitude,

or may thinkit to be deftsu@ive ; becaufe God knoweth bet-
terthan we: But. then we muſt indeed be fure that it i com.’
manded bic & qunc, in this caſc and place, arid time, and cir-
cumfiances. © =. ee

* 42. Ie is one of the moft needful things to our innocency,’
to have Chriftian wifdom to compare the various accidents of
- thofe duties and fins which are fuch by accident’; and to jadge
which accidents do prepondcrate. For indeed ‘tht a@ions-are’
very few which are abfolutely and fimply dutits or fins tf’ them2

— felves confidered, without thofe accidents which gualifie thera

tobe fuch: Accidental duties and fins are the mott nomerows:
by far: And ig many cafes the difficulty of- comparing: the va-
rious —S and contrary motives, is not fmall, ©‘ * +“):
43. Thercforé i¢ is, that (as in Phyfick and Law Cafes, &¢"
the common people have greateft need of the advice OF skilful
Artifts, to help chem to judge of particular Cafes, taking in all
the circumftances, which their harrow under ftand'tigs cannot’
comprehend; which is more of.the ufe cf Phyfictans- and-
Lawyers, than to read a publick Le@ure of Phyfick;‘or 6f
Law, (0) the Office of the Church: Guides, or Biſvps, ts of fo’
grcat neccflity ¢o the people, in every partitnisy Cbureh: And’
that not only for publick Preaching , but alfo to beat hand, to
help, the people, who have recdurfe unto them in all fact
gales, to know in particular what is duty, and what is fir..- ”
"44 And therefore it is (béfides other reafons} that the Of
fice of the Bifhops or Paftors of the Churches, muft in allthy
proper parts of it, be done only By themfelves, ormen'in'that |
, —W 7 ‘d'3. - . .. Ree

We '

Sf -

398

The Life of Faith. | I
Office, and nor per-slies, by men of another Office: Aud the

fore it ix, that bare titles ox axshovity will not ferve the tarn,
without proportionsbi¢ or necefary abilicies or gifts; becaufe
the work is done by perfouelfissefs ; and cafes and difficutctes

«can no more be refolved, nor (sfc counfel given for the font iss ,

matrelt Of Morality, by men unable, than for the bedy or eftase,
in points of Phyfick, or of Law. (As the Lord Veralem in his
Confiderations of-Eeclefiaftical Government hath weil ob- |
‘ferved. | | |

| vey 4a fach cafe where duty or fat muſi be judged of by
“compared eccidents , the mature Of a Meags, or the intereft of
the Exd, is the principal thing to be confidered: And chat
‘which will evidently do move barm thas goed, is not to be

AW adaty (in thoſe ciscumfances) but a fig: as if the

“queltion were whether Preaching be at this ting, in this plece,
ta thisaumber, to theſe indivéduals,a duty: If it appear to
true Cheiftian prudence, that it would be ftke to do more

“hart than goed, it is a fio at that time, and not a duty : and yet

reaching duc (cafon, as great a duty ftill. So ifthe queftion
were, whether fecret prayer be at this hour or day, aduty: If
true seafon tell you, that it is like to hinder, cither family~

“peayer, os any other greater good, it is not at that time a
‘duty; Or ifthe queltion be, whether reproofor perfonal ex-
“hortation of a finnes be now a duty ¢ If true Gon tell me,
that it is like to do morse harm than good, it is not a duty
‘then byt accidentally afin For we muft not caft peasis be-
‘fore § e, nor give that which is holy unto Dags, Ieft they

tætad it under foot, or turn again and all to rend ns, Aad there
is a time when Preachers that are perfecuted in one City, maf

‘fy to another; and when they tuft hake off the duit of their
fcet, fox a witnefs again€ the difobedient, and turn away from
them. (The ithprudent people can cafily difcetn this when it
is theis own cafe, but not it is the Preachers cafe , fo
“‘powenful is felf-love and partiality) Mat. 7, 6,7. Mat. 10. 14.
‘Se 43.34. & 16,23. The reafon of all thisia 1. Becaufe God
appointeth all Means for the End: 2. And becaufe the Law
by which in fach cafes we muft be ruled, is only generat > at
Kes all things be done to edification , as if he thauld fay, Fit a
Jour aGBiens, which'l have mat given you « particular 3

— —

hat they. are. gailty of treafon a9°*-* *

The Life of Faith,
Law fer, to that goad which is their proper end. | 1 Cor. 14. 5.
12.3, 26.17. 2 Cor. 10.8. & 42.19. & 13.10. 1 Cor. 10. 23,
Epbef. 4. 12, 16, 29. 1 Tim. 1. 4. Rom.15.2.1 Cow. 12.7.
w 46. Publick Duties, ordinarily, moft be preferred before
private: Aad that which is for che good of many, before that
which is for the good of one only. .

7. Yee when the private neceflity is more prefing, aed the
pobtick may be omitted at that time with lefs detriment, the
cafe doth alter. As alfo when that ene chat we do good to is
wove worth}than the many,in order to the honour ofGod,or the
more publisk good of the whole fociety : or when it is onc that

(pecial precept, we are obliged to prefer in our benchicence

. Civil Powes is to be obeyed before Ecclefiaftical, in
thiags belonging to the Office.of the Magiltrate : end Kacle-.
fiaſtical before the Civil, in things proper to the Ecclefisftical. |

. ‘Gvoernours only. And Femily Power before beth, in things:

to their cogaizanee only. But what itis that is proper:

fo each power, J thall tell chem when I think they are willing.
to know, and it will do more goed than harm to cell it them.

49. The fupreme Magiftrate is cvos tobe obsyed before his.
Inferiours : becaufe they. have no power but from him; and
therefore have none agein/t bine (unleſs he fo give it them.)
50. No Humane Authority is above Gods, nor can bind us

. sgainit him ;. but it is all-reccived from him, and fubordinate :

to him. .
51. No Hamane Power can bind us tothe deftcuction of

the fociety which it governeth , becaule the publick or com-

mon good, is the esd of Government. . ;
53. The Laws of Kings, aed the Commands of Parents,

' Mafters and Paftors (in cafes where they have true Anthority)

do bind the fox! primarily, as well as the, body, {econdarily :
But sot as the primary, but the fecondary bend, It is a wonder- |
ful and pittiful thing, to read Divines upon this poiat [ Whe-
they the Laws of mendo bind the con{cience ?] what work .
they have made as in chedark, when the caſe is fo very plain
and cafie? fome are peremptory that they do nor bind con-
{cience ; and fome chat they do; and foms calling thaiung :
verfaties the laobæers of men 5 and othess.--who do Bi ify
. them }

eh Co

40°

; The Life of. Faith,

them 3 when furcly they cannot differ if they would.
14 The véry phraſe of their queft.on is ron fenfe,or'very ua
Git. Confciéncéis but’ mans hwowiedge og judg went ot himfclf as
heis obliged to his duty “and the cffcéts; ‘and tonfequently, of
“the obligations, which lic upon ‘hini. we
lt is aſtrange queition, whether 1 am bound in keswled ge of
my felf: Bug w were a reafonable queſtion, whether I be
bouyd co keows of whether 1 keew that 1 am bouud. Mt is
“the wbole man, and molt emiréntly the iil, which.is bound
by Laws, or any Moral Obligations, The manis bound. ©
**" But iby confedente;? “they man the Poul, it is a ridiculous
queftion: For no b.onds can lic upon the body immediately,
bur Cords or Iron, ox fuch like matgridls. Tihe foul ig the
‘firft obliged, or elf che'man is not moriily obliged at all,
PF che fenfe of the quftionbe, whether it be a Divixe ora
‘Religicus obligation, which mens commands do ly upon as:
‘The anfwer iseafic: 1. That Manis riot Gedy and therefore
“as bumane it is not Divine. 2. That Mans Government ie Gods
auſtitution, und Men are Gods Officers; and therefore che ob-
ligation is Religiows, and ‘Inftrumentaly,or Medistely Ditine.
Either mens Laws and Commands dobiad us or not: If‘noe,
they areno Laws, nor authoritative Aqs: Ifthey do bind,
cither it is.primarily by an authotity originally-in themfclves

‘that made them (and then they are ail gods? And then there

is n6 God.) Orelfe itis by derived aushority. If fo, God tneft
be the Original (or fill che Original muft be Ged.) And then -

‘is the high way any plainer than the (rue ‘aniwer of this que-

“ftion, viz That Princes, Parents, Ke, have a governing or
Law-giving power from God, in {ubordination to him; .-
and that they. ate his Officers in governing : And that
all thofe Laws which he hath authoriz'd them to make
do bind the foul, chat is, the man, immediately as bumane,
‘and inſtrumentalh or mediately as Divine, or as the bonds of
God. Asmy Ccvenant bind my felf to confcience, Cif you

will fo fpeak, rather chan that th:y bind my conftience) fo de

‘mena Laws alfobind me, You may as well ask whecherthe
xing of my pen, be its aGionor mines and bean animate,

; which isfoonrefolved.

hee Rules, as the juft imprefs of the’

| “~ S pirity,

{

Spirit, and Image of God upon the foul, is Divine Life, Light
and Love, communicated’ from God by Jeſus Chrift, by the
holy Spitit, ‘to workin us and by us for God (in the fouland
in the world ) and by Chrift to bring ws up at lait, to the fight
and fruition of God hichfelf; fo this Frinity of Divine prin-

ciples, muft be infeparably uſed, in all our intemal and exter.

nal duties cowards God or men ; and all that wedo muft be
the work of Pewer and offLsee, and of Wifdom or a found
mind, 2 Tim.1.7. |

“ TE. Having been fo large in opening, the Order of oar Du-
ties, 1 muttbe briefer than our cafe requireth, in telling you
our Diforders, or contrary difeafe. O whate humbling fight
mt would be, if good Chriftians did but fee the pittifal cons
fufions of their minds and lives. They find litcle melody in

their Religion, becaufe there is little beraony in their appre-

henfions, affeCtions or converfations. If the dif{placing one

wheel or pin in a clock, willfo much fruftrate the effed, itis

a worider that our tongues of lives de ever go true, whieh are

* moved by fuch difordered parts within : chat were it not that

the Spirit of grace doth keep an order where it is effential to
our Religion ¢becwecn the End and the Means, &¢, we thould
bbe but like che pares of a watch pulled in pieces, 4nd put up

together in abag. But fuch is Gods mercy, that the body

may live when many {maller veins are obſtructed; fo that the
Mafter veſſels be kept clear. W

I. Thére are fo few Chriftians that havé a trae method of —

Faith or Divinity in their underfiandings, even m the great

points which they kao diforderly, that it 1s no wonder if -

there be lamentable defeCtivenel$ and deformity, in thofe in-
Ward arid odtward dutits, which fhoald be harinoniouſſy per-
formed; by the light of his harmontous truth. Abd tio Divine

inthe world cin-give you 4 —SeS— of Divinity in all

the parts; buthe is the wife? that cometh neereſt to it. Abun-
dence of Schemes and Tables you may ſee, ahd all pretending

| (Wexaenefs: But every orte palpably defedtive arid confieled 5

even thoſe ofthe highell preteniiers MHat-ewer {have Reh, And’
one errour or diforddt ufually introduceth, in fad? eSchteric, 4°
7 I Ese: - confutiom:

: mmö —— — ———— —— —

«The Life of Faith. —

confufion in.all that followeth ss dependant on it.

Some confound Gods Attributes themfelWwes (nay who doth
mot :) They confound the Three greas E[fential Principles, with
allthe Attributes, by fimilicude calicd Modal and Negative :
and they uſe to namic Ovcr. Gods Atciibutes, like as-they fput
their money, of chefi-inten info a bag, withoat any method

all. . t fy ‘+
_ Some confound Gods Primary Attribates of Being, with his

Relations, which are fubfequent to his orks; and ‘with his
Relation- At! ribetes, ° ; a
Some confound: his feverat Relations roman; arttonp them-
(elves ; arid more. do confouid-his Morks, as shapflow frem
theſt various Relations. nn
The great works.of the Crestor, Redeemer, and Sandifier,
and their ſeveral defigns, fignifications, and effeéts, are opened
obfenrely and in much confufion. | - 7 .
The Legifletive Wil of God de-debise. auptitusive, Cchich is
it that Damafcene, Chryfeftrme, and the Sthool-cnes mean by

his Antecedent will, if they.(peak properly) which evet gueth

before mans actions (durics ar fins, or 2s the Fathers called

them merits ox demerits )is confounded by many with the acta

ofhis Judgment and Execution (calicd his saefeqarat Mal, he-

eaule ic ever preluppofech mens precedent aGiions: )-Ox, his

works, te Lew-giver, Fudge and ‘Executioner, ate ‘oft: con-
unde | 3J

. And fo are che Orders of his Precepts, Pruwviſes, and penal
Threats, and the Conditions of his Promifes : and the osdex of
his Precepts among themſelves; and of his Promifes as one
selpectcth another

And our Relations to God, and the feveral reſpectivt dutics.
of thofe Relations, are ordinarily much eonſounded.
The work of the Holy Ghoft (as we are baptized into the
belief of him) is poorly, lamcly and diforderly opened, to the
encouraging of the carnal on one hand, or tht Enthniaés oa
che other. —_ .
Law and Gofpel, and Covenant and Covenant ; words and.
works ; the precepts of Chrift, and the opctations of the Spi-
mt, are feldom thonght on in their proper place. and order,

4 : . ° ° ‘In

The kife of Faith,

In 2 word, : Gonkeharics mcapnioandad with principles :
Nature, Medisine, and Heaith;; the peccepts and parts

of. Rrimiswe Sadly ,. with, the precepts and micans

Of. Medtinal .Gracas the.End and the Means; yea nomne
“tapes ifaally than wends and things gre .socfounded and dil-
osdened hy the pom(shatLfag-nopby weal.)

The circular motion of grace, from Ged, and by Ged, and to
Ged, and in man. the-resiging dutics as, diffin® from the im-

proving duties; and thefe,. as communisativelend difercing unte .
wan, from thole efeendent unto God, pe ) the fruits, and.

partly anche exalaation of the mind it fell, thefe are not to be
found,. nor -sbuadaace-aore which I pals by, ia any juft bar-
monious Scheme. pe, |

11. And © what confuGign. is in our Hearts or Wills, and
:leimenels, 8c defett an well.as coofafion;which muft needs be the
-conkquentofa Lewe.and copfufed undesGanding: It is ſo great,
that Tam not willing to be, ſo tediqus as.to openit at large.

HL: And the confufton in our pradices, taking it in, and

‘exprefling it, will Ghew you. your heart-sonfulion of it felf. Bue.

to dpea this alfe would belong, and qhc'regular order before

Aaid down, will thew you, our, diforders Without any: further,

Only fome of our lameneſs and partislities, contrary to en-
. Sive and compleat Religiquinc&, I thal briefly mention, be-
- eastfe I think it to be of no {mall aged, ta the mol, even of the

| : dol oeeiiiamed .

x. In our Studies and. Meditations, we are partial and de-
fetive: we fearch hard peshaps for fome few Truths, with
the negic& of many dmor. =

a. Isour Ziel for Truth, we arc oft as partial, greatly takes
with forme oné or few, which we think we havefuddenly and

403

hsppily found ont, :and (ce more into. than others do; Origa .

which we think we have fome r or Special intereſt; and -

in the mean time little sffedted with abundance of Truths, of

greater clearncls and importance, and of mose daily ——

404

The Life of Faith. ;
beceuse they are things that alt anmkniow, and’ conition unto.
you with the moitof Chriftiars, © + | |

3. la yous love tothe godly, and yout charity, in expref-
fions, and ia: your daily prayers, What lameneſs and partiaſny
isthere? Thoſe chat ste neer you, and converfane with
you, you remember; arid perhaps thofe in the Kingdom, ot
Countrey whefe you dwell :"Or at leaft thofe of your own.
fociety, opinions and party. But when rt cometh to praying |
for the world ‘und «f the Cowrcd abroad, and when it cometh -
co the loving of thofe that differ from you, what partiality |
do you fhew? ꝰ· | ”

@ Ya the courke of duties to God and men, how rare is that.
perfon that doth not quite omit, os flubbrr over fome duty
as ifit were nothing, while he doth with much earncRaefs
prolecute another ? Onc that is much in receiving duties (or
ihemſelves (es hearing, reading, meditating, praying) can
live all che week with quietnefs of confcience, without altnoſi
any improving duties, or doing any good to others: as if they
were made for themfelves alone.” And fome ‘Minifters lay’ out

_themfelycs in Preaching, as if they were allfor the good of

others; but pray as little, and do as little about their own |
heart, as if they cared ner for themfelvcs at ail; or elſe were
good croughalready, BO
Some are conftant in Church-duties, perhaps with lome
faperftitious ftriGtrels j bur in family dities How neglective are,
they? They are for very ſtriũ diſcipline in the Church, and
cannot communicate with ny that wear not the fame badge
of fan@ity which they af{c@: Bat in their families, what
prophanenels, carclefnefs and confution is there? They canhave-
family-communion with the moft ungodly fervants, that will
but be profitableto them. “Dinh Miniffers are their fcorn;
but to be dumb Parents and Mafters to their children and fer-
vants, they can eafily bear, Formal preaching and prayfe in
the Church they exclaim againſt; but how forntally do they.
pray at home, and catechize and infleu@ their family ? “Ef 2
Miagiftrate fhould forbid them to pray, or catechize, ot wnftrud |
their families, they would acoowmt him ao impious, odious per-
f&cutor; bue they can neglect it ordimarily when none for-
biddetb them, and never lay any fach acculstion x themfelve.
W me

Sore aré much for the diities of Worfhip in privates bus
negligent of publick Worthip : and fome are: difigent in both,
that thake little ſcinple of living idly withour » Calling, or
doing the works of their Callings deceirfally and unprohcably,
They are eenforious of one that is negligene in Gods Werfhip
bat cenfure not themſclves (nor love to be cenfused, by others )
for being idle and negligent ſervants to their Maſters, and.
Omitting many an hours work, which wasas truly their duty.
astheother. Yea when they are told of fuch. duties. as they
love not’ (as obedience, labour, charity, patience, mortifying.
the fi:th, &c.) their confciences are juſt as fenfclefs, oc as pie-
fudiced, or quatrelfom, as the confciences of otiur men are
agtinfi Religious exercifes. ...—
S. ‘And in oar rcformation and relifting fins of cammi ſũm,
ſuch lamenefs and partiality is common with the mof, He
that is moft tender of a fin which is in common difgrace among
the godly’ is little troubleq at as great a one which hath got.
any reputation among them by-che advantage of {ome exsaurs..
In England, through Gods mercy, the prophangtion of she
Lords day, is noted as a heinous fin. But beyond Sea where
it is not fo reputed, how ordinarily is it committed? Many
would condémn Fofeph, if they had heard him (wear by. the
life of Pharaob, becaufe through Gods mercy, {wearing it a
difgraced fin. But how ordinarily do the dividing fart of
Chriftians, rathly or'falfly cenfure niin bebind -thesr backs: that
diff-r from them upon unproved heasfay, and gladly take
up falfe reports, and never thed atearfor many fuck flandess,.
backbitings and wrotigs? Many a one that wou'd tske an
oath or curfe fora certain fign of an ungodly perfon,. yee:
makelitele of a lefs difgracefil way of cvil fpeaking, and of
pievſih unplesfable difpofition; and When they ase in patient
of a cenfure, or afoul word, are patient enough with chee
impatiency. Be Set
And it defervech tears ofblood to think how little che fine
— ard pride are mortified’ it molt of the for ward eſt
Chriftian (even in them that go ih mean aftire,) How much .
they fove and look to be efeemed, to be taken notice of, to be:
well thougtit of, and well fpoken of ?. ‘How ill they bear the.

keaft contemnpt, negte@ or difrefpeA > How abundantly-they
kecp ovcsvalue

406

_ andufemeat far.sbeir

: —* the, —— ——

when it is aupthers, &

“The Life of Faith

rag a8, bow. sik, dey

bqy. badly: they will, think

R A fale oF See fal —* prehenſiu⸗ and how promd-

ly they dildain.che judements af wilts mep,ftom whom if chey
he nual eh pein — ars ee

thee, apd 48 33 ch als it. kzawb

what. ſtgane⸗ diff pee folg in, ——

when it, is $FEnF -.

And among, hew-lew js.the fin of Bab plah — *
mort iſicd? apuꝑdanca take go. potice.ol it,. Pecnyle- it is hii
and can bs daily exgrpiked in a Jn(s,. dalgragebal: way, Af they
“igh, they cam ¢mpy-that which is chiens oun and sheyoeam

- deanlily do as Dives did, Lyke.a6.-and.take theis good things

hese. Having enough Jaid up for Many -¥CITs,, thay
the may take their eaſe, and sat, dink, and. be sucusy,
without ar rebuke, Luke12,. 19,10. They. that are taemgeet tga-
lous.in ſtrict opinion modes.of Woship, can. Bras des
dom did, im pridy ing s af. brend, 2nd ebyndancs of
lft se, and muqky pravafion. for, the ies Fe fae

tufie thefe lufts, and yct neves feem £0 — npr thofe.
about them to offend; mach lefsto doany-thing that is. geal.
hat ~Ea-k 16.49. Pfal. 78. 18, 30. Rap. 13. 1344. Thop.

rink ngt.till they ane drums 7 they. 5at hot More, im quentiog.
than others they labous as,far aeneed gompels thems and thas.
they thinkis very tollerable. And becaufe che Papifis beve.
turned.the juf fubduing of che.fichh, into huriful auſterities
er formal mockerics, thescfore they sre the mare.hardened in
their ficth, pleating way. . They wake! but.that whieh they /one,
and that which js sheiz egy, and chen they. think: that the Maule.

_ is not great: aud what Chrifi meant by. Dives hisbeing clashed

in purple ond filk, and fering fumptuoufly every day, they aever
svuly underftoed :.. Nor yet what he meaneth by the poor is
firit, Matth.5. 3. which is not (at leaft only or chiefly) a.
feafe of the want of grece, but a {pirit Luited to a Jife of po-
verty, contrary to the love.of moncy, and of falaci, and lux-
ury, and pride : When we are content with neceffiries, and
eat end drink for health more then for pleafure, or for that
pleafure only which doth conduce to health: snd when wa
will be at no needlels fapecuons colt upon the Acth,but chafe

em — — — — eee IEE EI EEE EIT Eee

—

_ The Life of Faith.

the. cheapeft food and rayment which fs fufficient te our law-

407

falends; and nfe not our appetites, and fenfe, and fantafic to -

Such delight and fetitfaGtion as either increafeth tuft, or cor-
repicth the mind, and hindéreth it froin {piritual duties and
delights; by hurtful delectation or diverfion ¢ nor bi Aow: that
upon dur felvey, whitli the Bor
Greaaccelficies.. Thivis to be poir’ int Pirit } add this is the
life of abftinence anit mortification, ‘which theſe ſenfaal pro-
f:ffors wil not learn, Nay, rather chan’ their throats thall
not be plealed, ‘if they be cbildrin in thelr Parents’ Families,
of Servants, “they Will feat for Se; atid take that’ which their
Parcdts afd Makers (tity know }'do not coARkt to nor allow
themut “And they are Wovfe thieves tha they thit fteal for
roger and meer necefty, becéulethcy ftcat to latisfie their af -

pertses and carnal infix, that they may fare better than their’
ſuperiout Would have them: And yet: perhaps ‘be really’

confoientious’ and religious in mihy ofber points, and never
humbled Yor theif ficthty minds; their gluttony and chievery ;
efpeciafly if they {cet orhers ſare hettet than they sand they

quict their confciences, as the thoft utigodly do, with putting’

a haafome name upon their fin, and calling it, taking, and not.

fetaling, arid cating, anid drinking, and not ‘fulnefs of ‘bread, or.

cavial pity?” Abundance 6f Luck taftances of: men's partie-

work. I
6. Tea in the inward exercife of Graces, there ite few~that

uſe chem compleatly, entirely, arid in order; But they neglect

_ one, while they fet themfeives wiiolly abéut che exercife of
another 5 or perhaps ufe one agaifift another. - Commonly’
they fet thémfcives.a great whilt upto nothing f6 much as fa-
bouring to affe@ their hearts with forves for fid, and melti'-g-
ly to weep in their confeffions (with (Ome endeavours of anew
life.) Bue the Love ef Ged, and the thenkyul fente of the
mercy of Redemption, and thé refoycing hopes of endlefs
Glory, are things which tlicy take bot fitcle care about; and
when they are convinced of the errour of this parttalicy, they
next turn to fome Antinomian whimfie, under the pretence
of valuing Free Grace; and brginto give over penitent confef-

fiens, and the care and watchfuinefS againft fm, and diligence
oO | in.

about us need to Rippty their

ley in avoiding fai, T tie cect; becatletie’is' loi g «

The Life of Faith.

in'a holy fruitful hfe, and fay that they were long enough Le-

al fs, and knew not Free Grace, but looke all after doing and
ſSmerhing in themfclves, and then they could have no peace;
but now they fee their errour, they will know nothing but
Chrift. And thus that narrow foolith ſoul cannot ule Repen-
tence wichout neglecting Faith in Chrift, and cannoe ufe
Faith, but they mult neglect Repentance; yea fet Faith and
Repentance, Love and Obedience in good works, like enemies or
hindrances agaioſt each others They cannot know themefelves
and their finfuln 8, without forgetting Chrift and his righte-
ouſneſs: And they cannot know Chrift, and his Love, and
Grace, without laying by the knowledge or refiftance of their
fin. They cannot magnifie Free Grace, uniels chey may have
none of it, but lay by the uſe of it asto all the works of holi-
nefs, becaufe they muft look. at notbing in themfelues, They
cannot magnific Pardon and Juftification, unfefs they may.
mike light of the fin and punifhment which they deferve,
end which is pardoned, and the charge and condemnation
from which they are juftified : They cannot give God thanks
for remitting their fin, unlefs they may forbear confefling it,
and forrowing for it, They cannot take the Promife to be
free, which giveth Chrift and pardon of fin, if ic have but this
condition, that they (hall not reje@ him: Nor can they cai
it the Gofpel, unlefs ic leave them mafterlefs and fawlels;
whereas there is indeed no fuch thing as Feith without Re-
pentauce, nor Repentance without Fath: No love to Chritt
without the keeping of his Commandments ; nor no true
keeping of the Commandments without Love : No Free Grace.
without a gracious fanGified heart and life; nor no gift of
Chrift and Juffification, but onthe condition of a belicving

acceptance of the gift ; and yet no fuch belicoing but by Free.

Grace: No Golpel without the Law of Chrift and Nature ;
and no mercy and peace but in a way of duty. “And yet fuch
Bedlam Chrifljens are among us, that yon may hear them im
pangs of high conceited zcal, infulting over the folly of one
another, and in no wiſer language, than. if you heard one lu-
matick perfon fay, Iamforbeaith, and not for medicine, and
another, Zam for. medicine, and mot for the taking of it; and
another, I am forthe Phyfick, and met for the Phyficien, and

I another,

~The Life of Faith, 409

anothes, I aw for the Phyficien, and not the Pbyfick, and ano-
ther, I em for the Phyfick 5 but not for beaith. ‘ Orasif they
contended at theiz meats, I an for meat, but not for cating it ,
and I am for putting it into my mouth, but wot for chewing it ; of
Tam fer chewing is bus wot for ſwalewing it; or I am for
fwallewiag it, bus not for digefting its ox I am for digefting
at, but mot fer eatingit, oe, 8

Thus is Chnift divided among a fort of ignorant proud Pro-
feffors : and fome are for his Sacrifice, and {ome for his Inter-
Seffion, fome for his Teaching, and fome for his Commend;,
and fome for his Promifes ; fome for his Blood, and fome for.
his Spirit ; fome fox his Word, and fome for his Miniffers, and
his Church; and when they have made this ftrange proficien-
cy in wifdom, every party claim tq be this Church themfelves ;
or if they cannot deny others to be parts with them of the
Biyftical Church, yet the true ordered Political difcipliacd
Church is among them, the matter of theit claim énd com-
petition, and one faith, It is we, and the other, no but it is
we; and the Kitchin, aud the Cole-houle, and the Sellar go
to Law, to try which of chem. is the Houſe. Thus.when they,
have divided Chills garments among them, and pierced, if not
divided himlclf, they quarrel rather than caft lets for his coat.

7. I pesceive this Treatife.fwelleth too big, or dfel might
next thew you, how partial men are in the fenfe of theit dan-
Gezs. re |
8. And in the refifting of Temptations; he that fcapeth
fenfuslity, feareth not worldlinefs ; or he that feareth both,
yet falleth into Hereſie ox Schifin; and he that {capetherzours,
falleth into Acthly fins. - ae. .

9. And what partial regard we have of Gods mercies.
ga, And how. pastial we are as Co our Teachers, and good

Books. . , 6
11. And alſo about all the Ordinances of God, and all the
the helps and means of grace. | 3
32. And how partial we are about. good works, extolling
ope, and fenflefs of another ; and about the opportunities of
geod. Ina word, what lame apprehenfions we have of Reli-
pion, when men are fo far from fetting all the parts togechce »

in a well-ordered frame,. that they can ſcarce forbear the
oh | Fff dividing

410 | The Life of Faith. |
dividing of every part into particles: and mnftake the food
ef their fouls as Phyfick, even ‘like Pills which they cannoe ©
get-down, unlels they are exceeding (mall. . *

— —— —

III. The Cauſes of this Calamity 1 maf for brevity Bue

nam
7 t. The naturel weskaefs of mans mind, doth make hin
like a narrow-mouthed bottie that can takein but a littk ac
once, and fo muft be long in learning ard receiving.

2. The natural lezinefr and imporience Of men, will not
give them leave to bs at ſuch long and pzisful ftudies, as com-
pleatnefs of knowledge doth require. oo

3. The natural pride of mens hearts will not give them
leave to continue fo long in ahumble ſenſe of their emptineés.
and ignorance, nor: to fpend fo ‘many years in izarning as
Difciples : but it prefently pesfwadeth them chat their ſirſt
apprehenfione are clear and right, and their knowledge very
confiderable already ; and they sre as ready to difpate and
senfure the ignorance of theis Teachers, if not totesch othtrs
themfelves, as to learn. ;

4. The poverty and labours of many, allow them not
leifure to {earch and ſtudy fo long and ferioufly, as may bring
them to any comprchenfive knowledge.

5. The moft are not fo happy as to have judicious,metbodieal
and Isboricms Teachers, who may poffels them with right
principles and methods, but deliver them fome truths, with
great defcCtivencfs and diforder themfelves 5 and perhaps by
meit weaknels tempt the people into pride, when they ſee
that they are almoft aswifcasticy.

‘6. Moft men are corrupted by company and converfe with
ignorant erroneous,and felf-conceited men ;and hearing others
AC perhaps that are very zealous) make fornething of nothing,

“tand make a great matter of alittle one, and eatolling their
éwn poor and lame conceits, they learo allo to think that they
are fometbing mben ibey ave nothing, deceiving themfelves, Gal.6,
3,4% 00-500" ——

7. Moft Chriftians- have loft the fenfe of the need and uſe
efthe truc Minifierial Office, as it confifteth in perfonal cunt

The Life of Faith. -

and offftance , belides the pubfick Teaching; and moft
Minilters by negleGing it, teach them to-overlools it. «3

$. Every man hathfome feerning Intoreft in ſome oneOpi:
sion, ot Dury, or Way, sbove the refs. and felfifhnefs canfertt
him to reel that way, that intereft leadeth hint. -

9. Education ubaally poffeffeth men with w greater regard
of fome ose Opinion, duty, way or patty, than of the reft.

10. The reputation of (ome good men doth fix others up-
on fome particular waics or notions of theirs above others.

11. Prefut occafiens. and wecefities fometime do arge us
hardex to. fome means and (tadiee, chan to others > efpecially

for the avoiding of fome prefent evil, or eafing of forme prefert -

|. prouble;, and then. the refs are almoft laid by.

22 Some DoGrines deplier. offechus in the hearing, than
others; aad then the thoughts run more on that,to the negie&
of many thing as great. 7 a.

13. Pechaps we have had fpecial experience’ vf forne Trmbs
gud Duties, ox Sine, more than others 5 and then we ſet alt ous
theughts shous thofeogly. -. ee

ge Ufaadly we live with ſach ve talk moſt ‘of'fome -one
dads, 8 againk Sorac weft, more tha Mt the reſt; and-this
. doth orcefion wur thoughts to run mioft in ont firearm, and
confine them by beeving and cuffows toa narrow chanel. v.

34; Some things in theit own quality, arc more cafe and
negr §9 46, and. tore within the reach of ſenſe. And therefore ab
corporal thizigs, becaufe of thete fenfibility wnd'fearnefs: dé
pofiets the minds of carnst mon; inGead of phings. fpitituel and
- wnfeens even fo Paul, and Apolo, and Cepbas 3.this good

Preacher, and that good Book, and this Opinion, and that |

Charch-fociety, and this or that Ordinance, do poffels the
miads of the more,carnal narrow (Ort of Chirifta tts finftead
of. the haemowy. of Cheiltian trath; · andã holy-daty?" E

16. Natur it (bf at corrupted is much woréagtintt fome
truths, and again fowes duties, imemdl ‘and external, thei
again thers, + And-chen wher thofe that it %@ befs everfe.to,

_ axe received, men deeil: on them, arid make 2 Religion of |

them, wholly or-t00:mnach, without the ref, "AS when fome

veins are Ropped, all the blood % eurtied Mitbkherets br Whea

eacpast ofthe monkdis flopped up, the dnttal eit riundthi inte
* Fe2 - the

413 — Life of Faith —
che ref, and rraketh & dtfethive ‘veilcl *. when one part of
che feal is Mied up before, it maketh a defeCive imprefiion on
the wax. | Tharcfore the duties of inward felf-deniel, bumi

lity,
mortification, end dteventinefs, are almoft left out in, che Rela
- gion of the mu.” ye

19 Te Wté ever mote’ trong and violere agaiage
— forse dates, has epainit others, ‘tnd fo ſome fins, than to
hem a
19. Mon men have a memory, which more cafily retaineth
fome things then others: ¢fpecially chofe that are beſt undes-
Good, -sed whith ae ‘afte them. And, grace cannot live
seoteethS, t
oe. ro lend nan but mbis Coliag, hath more frequent
ocesfiom fer fome ‘graces and duties, and ufeth them mose,
and hath more occafions to inferrupt apd divert his mind from
others: Fe, Ape
ao: Fhe very sonprvsturs of the Body inclineth fome all .to
fears anid geilf, énd others to love and coateritednefs of mind +.
and it-veheunently intiineth forme to pefies, fome to theis
patite, forme to pride, and fometo idleneſi, and forme to bt
when others ere far lef inclined to any of them: And many
other providential accidents, do give men more belpe to. one
y, than ‘to ‘another, -and putteth many upen che tryals,
‘which ovhers are never put upon: Andall this ſet cogetber is
the reafon that few Chriftians are entire or comepleat, os efcape
ghe (in. and mifery of deformity > ot ever ufs Gods graces and
their duties, in the order and harmony aa theyought, ~~ .

‘IV. I thaltbebrief alf-in telling you. what Inferences to
seife Grom hence br your inſtruction.

1. Youmay learn heace hew.to anfwer the queffion, whe-
ther all Gods Graces Jive and: grow in an equal. psoportioy in
al) true Belieyers. I need to give you nofusther proof of ths
negative, than F have laid down beſore: I once
otherwilt and was wont Co fay, asit is commonly faid, t
in the babit they ars portionable, but notin the 8... But
this was (ek d not the diffesence between the
Revticuler babits; and the fuft. radical power, inslinstion ot

_ a ed ee

| The Life of Faith,

Thabie (which Lname that the Reades may chule his title,that
we may not quarsel aboutmecr words.) The firlt Principle
of Holine(s in r ff in Scriptuse, The Spirit of Chrift ov

of Gods In the uma of this are thace cilential principles, Life,
Light end Love; Which are the immediate effi iof the. hea,
venly or divine influx. upan, the, thags naginal.fecuicics of the
Gul, to reCtific them, viz. on the Vitel Poor, the InteleCend:
the Wi8: And are called the Spirit, as che Sunthine ie the
room is called, the Sun: Now as..the Suofhipg on. the carth
and plants, is all one’in ic (olf as emitted from tha Sun, Light,
Feat and Moving force concurring, and yet is net equally ef.
| feGtive, becauſe of the difference of Recipicuts; and: yer every

wegetative receiveth a real effet of the Heat and Metien at the
leaft ; and fenfitives alſo of the Light; but fo that one'may (by
incapacity) have lefs of che best,and anothers lefs of the mustion,
and another lefs of the Lgbr ; fo I conceive that Wifdom, Leug
and Life(or Pawer) ase given py the Spizit to every Chrifian ; .
But fo that in the very ficlt Principle o ‘effe& of the Spirit, .
onc may have more Light, another more Love, and asother
more Life : Bus this it accidental from fome obſiruction in the
Receiver, otherwife. the Spirit would be equsly a Spirit of
Power (or Life) and of Love, and of ajfound mind: (og Light.)

_ But befides this New Moral Power, ox Inclinstion, oe Unt-

413

verfel Radical Habit, there arc abundance of particuley. Habits .

of Grace and Duty, much more properly called Habits, and
fefs properly called the Vital or Pdtential Principles of the
New Creature: There is a particular Habit of Humility, apd
another of Peaceablenefs, of Genslenefs, of Patience, of Love ta
one encther., of Love tothe- Word of God 5 and manj habits of :
Love to ſeveral truths and duties: a habit of defire, -yea sutuy,

_ asthere are many different objects defired ; there is a habit of :

praying, of meditating, of thank{giving, of mercy, of chaftity,.

of temperance, of diligence, &c. The as&s would not vagy as

they do, ifthere were not a variety and dilpoficion in thele

Habits, which appear to us only in their aG. . We muſi go |

againg Scripture, reafon, and the manifold bously.¢xpericace
of eur elves, and all the Chriftians in the workd, if we will fay
that all thefe graces and duties are equal in the Habit in etery -
_ Chyiftian, . How impotent arc ome in bridling a paflion, or
{

4l4

“ate impepfe@. All chat is in God is God; and thereforeper-

The Life of Faith.

bridling the tongyie, oF in controtling pride and felf-cfieem, of
or in denying the particular deſites of cheirfenfe, whoyet ast
ready at many other daties, and eer im them. Great
knowledge is too oft with coo little ¢ zeal; dnd great
zealand diligence often with as littk knowledge. Aad ſo in
many oshes inftances. _ 7 “St

So that if the Potentiality of the radicak graces of Life, Light
and Love, be or were equal, yet certainly proper. dnd perticns
lar babits are not. |

But here note further, 1. That so grace is ftrong where the
radical graces, Faith and Lowe art weak: As no pattof the -
body is (trong, where the Brain and “Heart are weak; (yea or

the naturals,the flomach and liver.) —

3. The ſtreogth of Faith and Love is the princifel means of
Rrengthening all other graces; and of sight performing alt

other duties.’

3. Yet are they not alone a fuficient means, but’ other in-
feriour graces and duties may be weak and negle@ted, where

Faith and Love are ftrong; through particulsr obfruding
caufes. As ſome branches of the tree may perifh when the

soot ig found; or fome members may have an Agophie,

though the brain and heart be not difeafed.
4 «That ehe three Principles, Life, Light and Love, do moa

sarcly keep any difproportion; and would nevet be difpro-

portionable at all, if ome. things did not hinder the s&ings
of one more than the other, or curn away the foul from the

_ influences and impreffions of the Spirit more as to-one than
tothe reff. :

’ 2. Hence you may learn, That the Iwage of God ie nich
cleavlier and pevfelier imprinted in the boly Scriptures, shan in
any of our bearts. Andtheat aur Religion objeftively corfidered,

w much mere perfect, thanfutjedtiuely in us. In Scripture, and
in the true doGrinal method our Religion isentive, perfed asd

compleat, But init, it is confuſed, lame and lamentably im-
perked. The SeGQaries that here fay, None of the Spirits works
are imperfect, are not to be regarded: For fo they may as
well fay, that there are none infants, diſeaſed Jame, diſtricted,
poor, or monfters in the world; becaufe none of Gods works

The Life .of Faith.
feet, and all chat isdoyeby Gods prtfc as to bir ends, and |
as it is a past in the frame of his own means tothat end which
man underftandeth not; But many chings are #mperfeFin the
receiving ſubject. If not, why fhoald any man ever feeR to be
wiler or better than be was:in hisinfancy, or-at the wort.

3. Therefore we here fee chat the Spirit in the Scripture is.
the Rule by which we muſt try the Spirtt in our felves, or any
aber, The Fanaticks-or Eathafiafe, who rail againft ws, for
trying the Spiric by the Scriptures, when as the Spirit was
the Author of che Scuipturcs, do but rave. in the dark, and
know not what they fay, Eoe che Effeesce of the Spirit is eve-
xy where ; and it is the effects. of the Spirit im both which we
muft compare: The Spirit is never contrary to it (elf :. And-
fecing it isthe. Sunfoine which wehere caltthe Sun, the q ae-
Rion is but, wheveit frinethmoft ?iwhether in the Scripture,
or in our hearts ? The Spirit inthe Apoftles inditéd the Sch

ses, to.be the Rale of ous faich and-hfe unto the end: ‘The
pirit in us doth teach and belp ws to underfind and to obey.
thofe Scriptures. Was not the Spisit wm a prester meefore in
the Apofiles, than in us? Did at not work ‘nore compleatly, -
‘and unto more infallibilicy im sheir writing the Stripturcs;then
i¢ doth in our Underfendivg, and obcying them >‘ Is not -the
Seal porfe, when the impaction is oft tiperfe ꝰ Dottrnot:
the Mafter write his Copy more pert @by, ‘than his Scholars
imitation is, though. heteash him, ¢¢a, and hold his “hand ?-

He chat knowerh notithe Religious:-difteations of this age,

will blame me ſor tsonbliog the Readés with the confuration -
of fuch dreams: Bat fo will not they that have feen and:
tafted theie (@Gs. va Hee

- 4, Hence we meytearn thacée that would -keow what the
Chriftien Religion is indetd (10 the-howoer of God, or- their
own jut information) saxft- rather: Jook into the Scripture. to
hnose:it, thun inte Bebevers. For-thoagh in’ Believers it be.
mose difcernabie inthe kind (as'mens ‘lives ere more coafpi-
cuous than Laws and Precepts; and tive: impreftchan the al,
&ec.) yet isin the Loews or Soriptutes more -complent. etd
perfedt, when in the, bet. of Ohstitians (much more in the moft )
% is broken, maimed and contafed. .: tt

-5. This telicth us the reaſon avhy.ieds unfefe to mekevmy.
. ° Mer .

m 7

— — —

416

men (Popes, or Councils, ot the holich Paftors, or ſtricteſt
people) che Rule either of ous feith or lives. Bécaufe: they
are all imperfect and difcordsnt, when the Scripture is con-
eordant and complecat. He that is led by thems, may esre,
when as the Scriptuse hath noerrour. And yet it is certain.
chat even the seperfe knowledge and grace of faithful Pafioss -
and companions, is of geeat uſe to thoſe that are more tmper-
(c@ than they, to teach them the Scriptures, which are more
perfe& than they all, |
6. Hence we fee why itis, that Religion bringeth fo much

- srenble, and ſo little comfast to the moft, or too many that are

in part Religious. Becaufe it is lame and confufed in them.

Is it. any wonder that a difplaced bane is painful? or chat a

difordered body is fick, and hath no great pleafure in life ?

or chat a difordercd or maimed watch or clock, doth not go
_ sight ? O what a lifeof pleafure thould we live, if we were

but {uch as the Scripture doth requise ! and the Religion in
our hearts and lives were fully agreeable with the Religion
defcribed in the Word of God.

7. And hence we fee why moft true Chriftians are fo gute
rulous, aud have alwaics fomewhat to complain of and lament ;
which the fenflefs, or (clf-juftifying hypocrites overlook in
themfelves. No wonders if ſuch difeafed fouls complain.

8. And hence we fce why there is fuch diverfity and diui-
fins among Believers, and fach abundance of Se&s and Par-
ties, and Contentions, and fo little Unity, Peace and Con-
ord. And why all attempts for Unity cake fo little in che
Church. Becaule they have all fuch weaknefs,and difiempers
and lamene(s, snd confuledaefs, and great di{proportions in
their Religion. Do you wonder why he liveth not in peace,
and concerd, and quietnefs with others, who hath no better
agreement in himfelf? and so most compotedaefs and truc
peace rt home? Mens grace and parts are much unequal.

9. and hence we fec why there are fo many fcendels among
Chriftians, co the great difhonour of truc Chriftianity, and ths
great hinderance of the converfion of che Infidel, Heathen and
‘angodly world: Whatjwonder if fome diforder, falfhood, and
confufion appear without, in words and deeds, when there is
.@ much cyex dwellingin the mind? 55
FV 10. Lafily,

cd
. -

a . ie Lift of Faith.

‘30, Laftly, Bence we fnay learn whist to txpect from pare
ticular perfons, and what to look: for alſo publickly, in the

* CBurch, and in the world.’ ‘He that kanweth. phar stax is,
"and what godly men are, but as wellasl do, with hardly. expegt
- a concordant uniform building to be mnde‘of fireh difedrdent
_ and uneven materials; or that a fet of Orings, ‘whlch dee all, or
* almoff' all out oftune, thould'make anyhertnonyous dticlody ;
Cor that a number of'infanes thowkh? contitute wn ‘Aintpof va-
—! fhoufd’ conititdte:aleerned Atademy⸗ 3Ged mult 1inke 2
' changt upon individua perfor, if ever he will makee great
~ change ih che Church.’ Frey aiuft be more wife, and vberi-
- thbléZand peaceable Chtiftans; who molmake ud thaohappy

- ‘Church fate, shid titethac amfable»peady, wndierve God in |

thet codedrdanit “Ratttibsy’ as ‘all wf cas-detre;vaial Same
| expect, - Wahi beet yp cot gees ue ee gent es
e att wht _

ry . . ° e . “v J ⸗
* ae See er eS | » We.
TA ee Se Ege
. . . a. . . s ,
OR MRS MTA wre ee
’ °. : ‘ . e:
- * «a pr sf "G C4 27 1 foe “E, ¢°9 J

2h, OOF SLD ey
Hl tof Rak againipertenar fc? 2.
Pt ae ey OM GON eee TON

| Ti: mon that Fhave to Ny ofthis, >is to be gathered

— —

Aint mens orthat s'cothpany that com Marve fpetiy ag vead,

.* from what went beford, about Sandtifidarton‘in aric-

~al. And betaufe t have been fo mach longer then I artenil-

* ed, you iutt beat with my neceffary beevityiin the ref. -

Pirect.1. Ween temptation fetter abtnal -forbefore you, ov
inwærd fitkceps up within, lock well on God: and fen sogerber.
Let Faith fee Gods Holinefs and Fuftice, and alt chat Wi sfdew

Gooduefi andPowir, which fin defpiteth.. Andone fach be-

Heving figt of Ged, is enough to make ybu ‘look at‘fin, -as. at
* the Di vil him(elfs as the moft ogi thing.2 or: -
' Dite@. 72. Ser fin and whe Lew of God. sogetber's qxid then
ie will appéar to be exceeding firfid; aud to be the crogked

fruit of the tempting Serpent, You cannot how Gu, but by

NONE, 4, iste fe (bri: Lee Frith
BRE. 3. Sve fin before the Crofsof Chri: . Let: Fait
” fprintkte his blood vipon it, and it will did-and wither. : Sos: it
Aill as that which killed your Lord’; .and-ehat: which pierced

GEgg | hée -

418 | The Life of Faith. .

his tide, and hanged him up io ſueh coptempt 5. and put the
gull and vinegartohismouth. «0 6. ee

T. Direct. 4. Forget not the forrow; and-feazs of your converfiee
‘(you are indeed canverted :) Or (if not) at leat the forrems

and fears which you wonft feel sf ever you be.converted. God doth
purpotly caft ws into grief and terrours, for our fosmer fins,

, that it may naske us the more careful to fin no more,. ich

' wwonbedbefall uss - Hd the pangs of the new birth were {

* and gricyus to you, why will you again renew the cauſ
: and-drink.of chof bitter: watess?” Remiember what a mad
- and Gd condition you were in while you lived according to

ché ficth, and how plainly you (aw. it when your ‘eyes were -
, opeted 2; Aad wonld you be. in che fame: condition again?
1 Word yous be vafavPifed, and unjofiified, and unpardoned,
2and unfeved ?. Every :wilful Gn isa turning bsckward,toward
the flate of your former captivity and mifery. =
Direcad. 5. When Satan fers the bait befere yon, let Faith ale
waies fet Heaven and Hell before you, anid take all tegseber, the end
with the beginning. .Wnd chigk. when you are tempted to lye, .
to fteal, co deceive, to luft, to pride, to gulofity or drunken-
ne(s, &c, what men are. wiw. fifering far thee fame fins ? and
what all that are in Hell and in Heaven do think of them? Sup-
pofe a man afferéd you a.cup of wine, ‘and a friend telleth you,
F faw bina put peifen inte it, audthevefore take beed what youds. |
’ Uthe offerer:were an enemy, you would hardly take it. The
world, andthe fi: th, arid-ciie devil, are enemies. when they
‘offer you the delights of fin, hear Faith,. and ie will cell you,
there's poifon in it ; there is fin, snd bell, and Gods difples-
fureiait. _ ee J
. Dirtct. 6. Let Faish keep you nnder the centimeal pprebes -

-fions of tie Divine Authority,and Rule ,.that.9s a-child, a. fer-
_ vant, afcholar, a ſubject, doth fill know. that be is-got ma-
| Merlefs; but dns that ‘mufi-be ruled by the will or Law of his

ſuperioux; fo may you alwaies live withthe yoak of Chrit-
uupon your necks,and his brille in your. mouths: Remembring
alſo that you are fill in your Maftesseye.,, ~ - 2 0. -
DPDirect. :7-: Roprtunber JsB. that-it is the mpovk of Faith tovever-

contd the world: audthe flee, end to oyer-vate your fenfe and æp-
Pytite ;.and: to make nothing of al thet would fend up, ageiat

, ew -
— — — —

_ __ The bife ff Fanb.< 419.

jour beavenly intercft’, and to crudifie i bythe: Crofs of Chvizt
Gal. 6.14. & 5.24. Rom.8-1, 9, 10, 13. Set Faith therefore -
. upon its proper work; and whién you five by Faith, and watk,
afeer the Spirit, you will not live by fight, not walk afterche
ficth, 2 Cer. 5.7. © —. ft . 5.
Direct. 8. It is alſo the work of Faith to take off all the masks
. Of firs, and open its nakednefs, and fame, ‘and caft by all fhifts, pre-
Senses, andexcufes. When Satan faith, It -isalitele one, and:
the danget is not great, and it will ferve thy pleafure, profit, '

or prefermest 5 Faith thould fay, Doth not:God forbid ir?’

There is no dallying with the fire of God: Be wet deceived,
man; Ged will uot be mocked! Whatfeever 4 man foweth, thet

Seal be alfoveap: If you fow to the fief, of the ſt Mo you foal veap.

corruption, Gal, 6. When Satan faith, Ye frail not die: and
_ whea the finner with Adem hideth himfelf,Faith will callbim.
Out to Judgment,and fay, Whes belt thou-done ? Heft thon eaten
| Af thefruit which Gedbferbade? = | .
Direct. 9. Let Faith fil keep you bufted in yur Mefters
work,- Nothing breedethand feedeth fin fo much 18 édlenefs
Of mind and life: Sins of omiffion have this double milchid,
that they are the firft part of. Satans game themfelves,and they
alfo bring in fins of commiflion, When men are not teken up
with good, they are at leiſure for temptations to intice them 5

and they fet open their doors to the tempter, and tell him he

may fpeak with then when he will. Wanton thoughts, and
covetous thoughts, may dwell there when berter thoughts are
abfent, But when you are fo wholly taken up with your du-
ty (Fpisjeual or corporal) and foconftantly and indufirioufly
buſie in your proper werk, fin cannot enter, nox Satan find
you at leifure for his fervice. | :
Direct. 10. Let Faith make Gods fervice pleafent toyou, and
lofe wot your delight in God and godlinefs, and then you wil net .
elie fuful pleafures. You will find do need of fuch bafe de-
lights, whea you live on- the foretaft of Angelical pleafisres.
You will not bs: esfily drawn to fteal a morſel of dung or poi-
ſon from the Devils table, while you daily feaft your fouls on
’ Chrift : of co fteal the Onions of Egypt, when you dwell ina
Land that foweth with milkand hony. But while you keep
your felvesin the wildernefs, you wit! be tempted to look
Gge3. beaek

ae — ara ee ens eee — ~a
420 The Life of Faith,
back apgein to t. The great caufeof mensfinning, and
yielding to —— of forbidden pleaſures, is becauſe
they are negligent Co. hve upon the pleafures of Believers.
Bite. 11. Take beed of the beginutngs, if ever yor would
efcapethefix. Noman becometh ftark noughtat the firt fiep.
| He that beginnetli to take one pleafing unprofitable cup or bir,
intendeth not.drunkennefs and gluttony in the groffcft fenfe =
But he hath fet fire in the thatch, though he did not intend to
bura his houfe ; and it willbs hasdes ta quench it, than co
- “fave fosborn at firft. He that beginneth but with lafcivious
dalliance, ſpeeches or embraces, thinketh not to prcceed to
Githy fornication e Bue be might better have fecured his con-
fGience, ifhe had never medied fo fer with fin. _ Few ruinating
damning fins, began apy otherwife then with fuch {mall ap-
psosches, exfeemed to have ligke harm or danger.
Dive: 12. Hf ever: yous will foape fia, keep off from firong .
temptations and opportunities. He that will be ttill neer the
fire os water, may be burnt ot drowned at lef. No man is
long ſaſe in the midf& ofdanger, aud at the next ftep to ruine.
Bt thac Kveth in a Tavern or Ale-houfe, had-need to be vesy
averfé tocipling. And he shat fiteeth at Diwes table, hed need
to be very averfeto guloficy : And he that is in the leaſt dan-
ger of the fire of luft, maft keep at a fuficient diftance, not on-

° ly from the bed, and from imm⸗deſt aliens, but from fecret con-
pany and oppertusities of fin, and from a licention ungoverned
eye and imagination. - This cauſed Chyift tq fay, How hard it
is for the Rich to be faved ? becaufe they havea ftronger ficth-
ly intereft to keep chem from Chrift and godline(s, which muft
be denyed ; and becaufe their fin hath plentifal provifion, and
the fire of concupifcence wanteth no fewel, and it is a vezy
eafie thing to them ftil to fin, and alwaies 4 beard thing to avoid
it; And mans ſtuggiſh nacure will hasdly long either beld en —
in that which is bardly done, or ferbear that which is ti bard te .

- forbear, Good mut be made fmeet and eofie to us, or clic we
thall never be confbent in it. ° |
Dire. 13. Ifyou find any difficulty in forfaking any difgrace-
ful fon, cheviffs it not by fecrecy, but 1. Plainly sonfef it to your
beſom friend: stad 2. If that will not ferve, to thers alfe, that
yon may bawe the greater engagements so forbear. = .
h ; Lknow -

The Life of Faith.
IKnow wifdom mutt be uftd in fuch conſeſſions, and they
muft be avoided when the hurt will prove greater than the
good. But ficthly wifdom muft be no councellor, and fi. thly
intereht muft not prevail, Seerecy is the neſt of Gn, where itis
kept warm, and hidden from difgrace; Turn it out of this.
nef, and it will thd fooner perith, Gods eye and knowledge
foould {erveturn: but when it will nor, let man know it alfo,.
and turn one fin againft another, and let the love of Reput ation.
help ro ſubdue the love of Luft. Opening x fin (yea or a flrong

temptation toa fin) doth lay an engagement io point of com-, -
mon credit in the werld, upon them that were before under.
the divive engagements only. It willbe adouble ſhame to ſin

when once it’sknown. And as Chrift (peaketh of s sight:
hand, or eye, fo may I of your bonour in this cafes it is better,
go to Heaven with the theme of a penitent confeffion, than te
keep your honour till you arein Hell, The lofs of mens good.
opinion is an eafie price, to prevent the lofs of your ſalvation,
Prov. 28.13. He that covereth bis fins foall not profper, but wbe~

fovconfeffeth and forfaketh them fall bave mercy. Sos Fabat, _.

9, 10. Fantes 5.15, 16.

Dire. 14. Epecially teke bred of beinom fins, called morte!

becaufe inconfifient with fncerity. | .

Dire@. 15. Andtake beed of thofe fins which yonr felves ov
others that fear God ave in greateft danger of : OF which I wilt
{peak alittle morediftin@ly. . !

CHAP. XIII.

What fins the bef fhould moft watcbfully avid ? and whercinthe
infirmities of the upright dffer from mortal fins ? |

CQuets WX 7 He fit are liga pup we fer fig mh in

VV danger of ?. and where muft they fet the firong-

of watch ?
(Anfw, 1. They are much in danger of thofe fins, the tem-
ptations to which are neer, and impertunste, and conftent, and

for which they have the greateft opportunities : They have ſeuſes

and.cppetites.as well as others: And if the bait be great, and
Ggg 3. almaics:

432

7⁊
cd

Tene The | Life of Faith, "

aiwaies as at their very mouths, even a David, a Sclomon, a
Noab, is not fafe. |

2. They are in danger of thole.fins which chey little think off
for it isa fign that they are not torewarned’ and fortified 5 noe
have they evercome that fin, for victory here is never got af
cheap a rate : cfpecially as to inward fins: If it have nor coft
you many a groan, and many a daics diligence, to conquer
Folfifomefs, pends and appetite’, it’s twenty to one they are not

conquer | . oo
3. They sre much in danger of thoft fins which they ex-

_ tenuate, end count to be forailer than they are. For indeed

their hearts are infeéted already, by thofe falfe and favoarable
thoughts. And theyare prepared to entertain a neerer fami-
liasity with them. . Men are tafily tempted upon a danger
which feemeth fmall. - Tw er
4. They ere mach in danger of thofe fins, which their con-
fiitusions and tempcrature of bedy doth encline them to 5 and
therefore muft here keep a double watch. No fmall part of
the punifhment of our Original fin (both as fiom Adem, and -
from our neereft Parents) 1s found in che ill complexion of our
bodies: The temperature of fome inclineth chem vehemently
to pafion; and of others unto laſt; and of others 'to florb and .
duinefs: and of others to gulofty,&c.And grace doth not imme-
diately change this diftemper of the complexion; but only
watch over it, and keep ét under, and abate it confequently,

" by contrary aGions, and mental difpofitions: Therefore we
thalb have here unceffant-wosk, while we are inthe body.
Though yet the power of grace by long and faithful ufe, will
bring the very fenfe, snd imagination, and paflions mero fo
much calmnefs, as to be far leſs raging, and cafily ruled: Asa
well ridden horfe will obey the Rider ; and even dogs and

_ other bruits will ftrive but little againft our government : And
then our work will grow more gafic: For as Seneca faith,
Maxima pars libert atic eft bene mor atus venter: A good condition.
ed belly i «great pert of a mans liberty : meaning, an il con-

_ Gitioned belly is a great part of mens flavery: -And the fame
may be faid of all the fenfes, fantaſſe and paffions in their re-
(pGive places. — a J
5. We are muth in danger of the ſins which ous callings,

. trades⸗

"the Life of Faith. : 423
rrades and worldly intereſt, do moſt and conflantly tempt usto. ~~

Every man hath a carnal intereft,which is his great temptations
and every wife man will know tt, and there fet a double
watch, The casnal intereſt of a Preacher, is applaufe or pre>
ferment : The carnal intercft of Rulers and great men, I fhall
_ pals by; but they muff not pafs it by themfelves. The carngl
interef} of Lawyers ard Fradefmen, is their gain, &c. Here .
we muft keep a conftant watch. | | |
‘ 6. We are much in danger of thofe fins, che matter. of
which is fomewhat geod or lawful, and the danger lyeth only. °
in the manner, circumſtances ox degree. For there the lawfiul-
acB ofthe matter, occafioneth men to forget the accidental
‘evil, The whole Kingdom feeleth the mifchief of this, in in-
~ flances which I will now pafs by. If eating fuch ox fuch a
“meat were not lawful it (elf, men would not be fo cafily draws
to ghuttony. ff drinking wine were not a lawful thing, the
paffage to drankennefs were not foopen: The apprchenfion .
that a lufosy fortis a lawfal thing (as Cards, Dice, &c.) doth
‘octafion the heinous fin of time-wafting, and sftate- walting..
gamefters, If apparel were not lawful, excels would not be
“fo eafily endured. Yea the goodnels of Gods own Worthip, .
quietei h many in its great abuſe.
7. We are mach in danger of thofe fins, which are not in
"any Great difgrece among thofe perfons whom we moft boxour
and eRcem. [tis a great. mercy to have fin lic under acam- ~
mon odium and’ difgrace :. As fmesring and drunkenncfs, and
curfing, and fornication, and Popijh .errours, and fuperftition ,
is now among the forwardeft Profeffors in England: For
here confcience is moſt amskened, and help:d by the opinion
of mens or if therebe fome carnal refpe@ to ovr reputation
in it fometimes, yet it tendeth tofupprefsthe fin ; And it isa.
" great plague tolive whese any great fin is in lsttle-difgrace (as
- the prophanacion of the Lords day in moftof the Reformed :
* Churches beyond Sea; and they fay, tipling, if not drunkea- ©
" nefs in Germany; and as backhiting and evil {pecking againſi
choſe that differ from them, is among the Profeffors in Bxgidnd,
for coo great a part; and alfo many fuperfitions of their own; .
and.dividing principles and pra@tices.) 7 ..
B. But eſpecially iſ the greaer number of godly people lire in
BGach a fin; then is the temptation great indetd ; and it is but
° . ’ ; . v

42%

~ The -Life of Fath. °

few of the weater fort, that are not-catryced down char Rircim
‘The Munfter cefe, sud‘the Rebellion in which Miter perithed
in Germany, and ‘mavy other; but efpecially abundance of
Scbifus froar cheApotttes dates till now, are too gréat evi-

dences of mens fotibleurts m finning. We afl like . baw

goneaftray, andtutnedevery ine te hse rwn way, Ma: 53 6. And
“fire Mrerp in this, ‘chat if oste that is leading, get. over the
hedge, all che relt will follow after; but {pecially ifthe grater
part be gone. “Attd do not think that ous Churches ace ia⸗

' fallible, and that the greater part of the godly cannot :erre,, o¢

_ beinthe wrong: For that would be bat eo dias the Papifty

when we huve finned by fetibitity, to keep off repentance by she
conceit ofinfailibitity:

9. We ire m great danger of fisning, in calts where we axe

: For who cart avoid the danger which he feeth net ?

And who can walk ſufely in the dark ?: Therefore we fecthat

it is the dpner ater fort-of Chriftians, and (uch as Peal ‘called

' Novives;stinemoderre , tfpecially when Prids secompenycth

Sgnorance, ſor then they fall ined the (pecial condemnation

of the Devil, 1 Fw. 3.6. Study therefore painfully and pe-

atently till you‘undérftand'thetrith. —- 7 }
10. Butabove'all, we are in danger of thofe fins which ere

_ wasked with a pretence of thé greatest truths andduties, emdisfe

tube fathered m'God and’ Scriptutt , and fo under the {prc
Titles of Flotineys-end of Free Grace. For here it is the underftast-
‘tng chiefly that refifieth, while the very names and pretences
fecretly fieal in,-and bting them intolove and revegence with

che Wei. And the poor honeſt Chriftian is aftaid of refifing

them, left it thould prove a refifting God. What can be ſo
lalſe that a man will not plead for, if he take it to be a ntcf-
firy troth of God? And what can be fo bad thet a man will
‘not do, ifhe take it once to be of Gods commending? The
‘forefaid inftances of the Munfer and Germane aGtions, with
thofe of the followers of David George in Holland ‘Cwhe tock
him(clfto be the Holy Ghoft, or the immediate ‘Prophet of
“His Kingdom) ‘and Hachet and his Grandletonians ; and the

_ Familifte, the Ranters, the Seckers, the Quskers, the Churc-
_ dividers, and the Kingdom and:State-overturness in England,

Reve given fogreat a demenfisation of this, that it * irs

0 OS eee ee

_The Life of Faith, _ 475
tawful to overlook it or forget it. The tine. cometh, thet they
that killyen, frail think thet they de God fervice, Joh. 16, 2
And then who can expe that their conkciences thoald eveid
st ? Why did Paul perfecute the Chriftiens,and compel them
eo blafpheme? Becaufe he verily thought thet he ought to do
mnany things sgainftthe Name of Jeſus, 445 26.9. O x in
religious fins which we are in danger of ! fuch as come to as
as in the Name of God, end Chritt, and the Spisit 3s fuch a
pretend thet we cannot be feved without chem : and fach as
picad the holy Scriptures : fuch as James 5. it written egeind,
when a wifdem from benesth, which is earthly, and de
viliſb, working by envy and firife, unto confufion and every
evil work , pretendeth to be the wifdom from above: whey
Zeal confumeth Love and Unity, under pretence of confining
fin: which made Penland Fobn require us not to believe every
irs, but tory the fpirits whether they beof Ged, 2 Thef.z. 2:
1 Thel 5.20, 31. 1 Joh.4. 1,2, 3. And made Paslily, F
an Angel {rom Heaven bring you another Gofpel,. let bine be aseur-
fed, Gal. 1.7,8. And more plainly, 2 Cor. 11. 23,14. Sued
arefalfe Apoties, deceitful workers , transforming thenefelues in-
tothe Apoftics of Chrift: and no marvel, for Sates bindelf ix
Sransformed inte an Angel of light : therefove it is mo great thing.
tf bis Minifters alfe be transformed as the Minifters ri

end foall be according te their works, And As 20. 3z0.
Alfo of your own felves foal men ariſe, (pesking perverfe sBings, to
draw away Difciples after them. And what need any Difciple
of Chrift greater warning, than to remember that theit Sa-
viour hiefelf was thus affauited by the Devil in his temptation,
with [It és written. | -

Yet let no Papift hence take occaffon to vilifie the Scripture,
becaufe it is made a plea for fin: For fo he might as well vilifie
umane Reafon, which is pleaded for all the errours in the
world ; and vilifie the Law, becauſe Lawyers plead it for iff
Canfes, yoa and vilifie Ged himfelf, becaule che fame and
other finness plead his will and authority for their fins: when
contrarily, it is a great preef of the Scripture Amberity and: He-
ret ‘thar Satan himfelf, and oe —— — —
‘their gteateſt hope of prevailing, by perverting and miſappiy-
‘ing its which cendld be of wo ule to them, ifiteautharity were
‘not sckaowledged, hb a1. We

TBMV Faith”

. pay. We age in.conftant danger of chofe fins which we think
we can conscal frommen : Therefore fuppofe ſtiſſ chat atf char
you do will be prade kup 5-and do all as in tht open ſtreets;
He's wricten (by cwo,), in the life of holy Ephrem Syri, that
whcp a Hasloc tempted him to uncleannels, 1c defired bue ihat
he might chafe the place which the confenting tv, he chofe
the.open market place, among all the people ; and when the
sold him, thar there they fhould be fhamsd, for all would fee ;
he told bexfach a leſſon of finning in the fight of God, who is
every where,es was the means of het converſion. Conccit of
fexxecy.empboldencthtofin, 133 yo ate Gt

|, Ja .We are.in conftant dang:r of fins of fuddeu pofien and

jreuption, which allow us pot ſcaſon to-deliberate,and furprize
Acfore our reaſon ganconfider, =e
+ 1g. We are in danger of fins that come on-by. iaſenßible de-
- grees, and frogu:fmmall beginnings creep upon uf, and Come
not by anyfudden wakering sfaults: “Thus pride, and ‘eive-

to fucfr, and ambition, do infeG men: Andthus our Aca! atid
deligence for God, doth ulually dregy. 8 - —

i4.: Latly,, We-areipmuch dagger of all fins which require

a cénflant vigoreus diligence tq refit shem and of omitting thofe

duties, or that part or mode of daty, which muff have a confiant

igoroiu diligente to perfdrm i=. Becaule feeble Couls arehard-

Jy kept (asis aforcfaid ) to conftant vigarous diligence. }

Quel. 2, Wherein differesh the fins of a fanified perfinfrome
piber mens that arewnfan@ificde «© 7 ae
> Anfw. 1. Ina ſanctitied man the babituat tent of bis will,
is ever More againft fin, than for-its, however he be tempted

iato that particulaea@

2. And as to the Aci alſo it is ever contrary to theſcope and
tesour-of his life; which is for God and ſincere obedience.

3. Hehathno fin which is meonfiftent with the srue Love
of God, in che predominant babit : It never turneth his heast
4a another End, or Happingls, os Maſte.

4. Therefore it is more afin of pafian, than of fittled:in-
Sersfand choice. He is-more liable toa hafly poſſian, or werd,
Ss.unruly shoughss, than taany prevalence covetonfnefs 3 |
W 1° ikt0g, |

oor st Fem ae Ke eos — one — eee

. ‘
+ ~ nana Ta ~~ fe . ;
e 7 -
. - . ° a —- 3. * 2 B. » ry
Tbe \ ait |
. a ee 4 é * pe ees we ro — wee — —
—
v

— ⸗ 32 757

fo the end. a
| 6. Lafly, The true Chriftian riſeth by unfeigned Reper-

“tance, when his con{cience hath but leiſure and ‘helps to de-

liberate, and to bechink hitn what he hath done. And his

‘Repentance much better ‘refolveth” and’ firengthencth’ him

sgeinfthis finforthetithetocome,
- To famm up all ;.1.-Sin more loved than hated. 2. Sin
willully lived in, which might be avoided. by the fincesely
willing. 3. Sin made light of, and not truly repented of
when it is committed, 4, And any fin inconfiftent with ha-
bitual Love (0 God, in predominancy,, is mertal. or a fign
of (piritual death, and none of the fins of fan@ified Bi
vers.

Uhh'⸗ CHAP.

. * 7 ee oad)
. HE work of Puith tw réfpett’ of rrekeriy., is twofold ;,
T a: Yo

Cn re ae ee TOE EO — :
on GRAB trys Bee
aan nies

ag:

1. Fo fave uwtrom the daitger offi.
ſanctified improvement of it, « an te eh
I. And for the-firft, ‘that Whictr Faith dor, 3% efprcially,. |
1i To fee-deeper and further ihto'the ature of all chings im thea:
world, man fenfe can do, a Gor.4o15,18, re? 29,28, AEe>
To fee that they were never intended for our Koh Of postaon,
but to be our wildetne®- proviffon In our way. To forcke:
jo8 how the world will ufe us; and Itave us at the ish and. te.
have the very fame thoughes of it bow,’ as we forelee that,
foal have when the ena is come, and when we have had, all's
thatever the world will do fot'us.’ It h the work. *
tocasica man to judge ofthe world, and all its glory, as war:
thall do when death and judgment come; and bave taken off’
the mask of fplendid natnes, aiid thews, dhd’ flatterieg ss thee?’
we may ule the world as if We' ufed it not, and poffels. ig v
we poſfeſt it not, becaufe its fathion dom palsaway. fe ithe’
Work of Faith to crucifie the world to us, and ustohẽ smock!
by the Crofe of Chri, Gal'S. ¥4." that we miy logk.on ire
di(daidfully a¢ the world Iboked upon Chrift, when banged: -
as orſiken on the Crofs. That when it js dead, it may have’
no power on 6, ahd when we'ire dead tO, "we may -heve-;
no inordhate love, or care, of thoughits, or fears, OR pried tor.
la bour tolay eucupon it. tr is the work of Fes: —

help as to a

| Fajih eo make

worldly pomp and Pry; to bé cous bat lofs; and drofs,

dung, in comparifon of Chridt, and the righteoufnels ef Faith,
Poi. 3.7, 8, 9. And-thenno man will part with Heaven for
démg, nor fer his God below his d ung, nor
heart $ nor will hie feel arty preat

nor il he wound his contcience, ox betray his peace, or caf

away his innocency for them. J ey
2. Faith theweth the foul chofe fire, and Breet, and gleri
things, which are infin cly more worthy. of our eve and
- - a . lebeur.

nor further: frogy his:
| reat power in temptations to, has:
nour, wealth or pleafure, if really he count them all bur dung;

⏑ ——

lebeur. And this is its higheit and moſt proper work, Heb. 11.
It conquereth Barth byopening Heavet ;-and thewing it us aa
fure, and clesr, and sear, And roman will dote on this de-
ceitful world, till he heuc, tunegd abuayi bisseges from God 5
and till Heaven be our ofhis fight and heart. Faith ſaith, maf
thostly be with Chaitts agdaphagshanare® theft dying things
tome? I haye better things, sehich’ Goa thar sannor lye hath
promiféd'me with Chrift, 72% 1.2, Heb 6.48. Elook every
day when [ am galigd én, - The Judge.Pandeth: before tbe door,
Janes'5.9. The LAR ot. band, Rated: §.i And. gb2end of all
tbife things i: at ben
thae whiok is pot agp tet .

__ Fherefore when. the world doch. imile and flatter, faith
fetteth Heaven againgt all shag ic can Gay-onoffar. And what
is che-world'when Heayen ftands by? Raith facthiavhar the
bleffed: fouls above poſſeſs, at she, fametions while che wold is
allaving us fo forlake it, Luly 162 Hebe: eaaiitse Bo
Faith feceeth che heart upon sheshingssbowe, asourtenstess
ment, Cur only hope and happinels ;.d¢ kindicth abar Love of

499

& Pets 45.74, And all E fee ary heart va

God in-the foul, and that delight. in highen chimps, : which.

powerfully quencheth wosldly,-loxe,. and morsfeths all: ous
catna! pleafures, Matth. 6. 20.214: 3 ds Muda Bam 8.5,6,77°
Plot. 36. 20, 21. . “4 : ny Lie Xx — 2 gout
. 3 Firth theweth the foul thofe ments and ,wiferion init folf,
which nothing‘in the world is able to,fupply and care. Nay;
fuch asthe world is apter coincresfe: = 14.36.n0¢-gold thet will -
quench bis thirft, who longs for pardon, grece ad ¶
gunk y-contfience, a finful aad candymaed foul. sill
cused by riches, of high placts, by pride, or A. &ly (ports and -
pleafans, James 5.1, 2, 3. This humbling werk 4s: netiin:
vain. — —W
4 Faith Jsoketh to Chriſt, who. hath orercome the.-world, .
and carefolly treadcth ia his A:ps, Jobe 16.33-Hthv22.2;3.4.5.:
It looketheo his perfon, his birsb, his life, bis. cioſs, bis grave, -
“and his refurre@ion ; to all that firange example af gontempr
- Of wosldly ching’ which he gave us from his mapger, : to bis
Chéreeful kind of death. And he that ſiudieth the Life of Coref, .
wall either defpife the world, or bim He willeiches wilife the
world. ia imitation of his Lord, or wilifis Chsil fox.the picé-

. 4%

h 3: {ures -

439

The. Life of Baith:

“fares of thewosldFagh hath yashis stariari,she Garett aid wih

onousable guide,the ablett Gapcaim, and she mott}powetfal exé
ample in al the world Andit hach withGhnften onertiigRedfe,
which furnifhech him, with aemous fasevcty uſe. Yer “it haiti
through him aprawife of Vitpry befarc it be atcamed \ 1H tht
in the beginning of the Gght. 1¢ mews sheers! Row “YS Ey,
Fobu 16. 33. Me gacth tp Chri dor.that Spiere vohich 18 daF
Breng h, Epbef, 6.10. Col,2 7, And «by thiat fe mortifiéth the
defires of the Acth: and whenche flellsis spre’ che wort
is conquered ; for itis loved only asit is Me prov. Aidir bf th:
fi. th. . are tartan, eA TaD ub eia tT } tee
5. Morcoves,. Faith, doth obſarve Gods pant tela ‘Prive
dence, who dittributcth his talents eo-every stds ey he ples-
(ech; and diſpoſcth of their eftatesand cormforts : fo that the
Race is not 20 the fwift, nor a Vibory to the firong, nor Riches
so men of onderfasdieg Ecalbiowrse St,
, Then fon it: cOhvencech ae; tet erty lives, and all Belag th
bis baud, itis our wifdom to make it our chiefeft care to ufe -
all fo as is m8 pleafixgentobin,s Cor,¢:8.8t forefecth alio the
day Sf Judgmens, aud esacheth us to afe our prolperity and
weslth, asave deftreso bear of win the day of our accounts.
Feith is. eprovident and-a vigilent graté; und ufeth (0, ask
when we tare any. thing minty pomeffion, which way I mike
the beft aderantage of it for eng (oul? which way will be moa
cemfostable torme:in any Inf review ꝰ how fhall I with chat]
had ufed my ‘time; my:wealth, ary powrs, when time ig at an
end all thsfotemfitorythimpearevanithed? =
6. Wud Faitbdoth fo ebfetutely drvete and i A che fool
to.Gad, that it willfiffer ws todo nothing (ſo far as it pre
waileth) one whae jo fer bim, and by bit conſent. It cellethus
chat.we asc not odrema, but bi; and that we have noshing
but what we havo reœtved: and that we mutt be juf in giving
God his ema: and chevefore tt ſirft asketh, which way may I

- belt ſerva and honour God’. with all char he bath given the?

Not:only with my fidftence, andthe firft{ruiss of wine inctesfe,
but with af, 1: Cor, 10. 31. When Love and devotion hath de-
L.vened up our felves entirely toGod, ‘it keeps sotbing back ,but
delivereth him 4B sbings with our felves; even as Chrift with

BSimſelf doth give ui af things, Rom. 8. 32. Aad Faith doth fo

J The. Bife of Faith. —

— = oe

“ och fl eG: thodenbso Gods (thar ie maketh-us like’ fervants

and childsen;-shac ult mot cheeenMaliers of Parents goods at
‘heir owe. pleafartts: bad ash Kin lift: How ht would have us
ple-them,\ Lond, ephstenedl dries Bvt we to do F is one of the
Ssh Words oh asecberenbYedls as HBB word, Faith
weaitech eugch ewpon the Haste?" Jobs 2015. - Love
wag the world, non the things thdt-wreintBe world (the luft df the
ithe laff of whe.cyess dul pide of hfe. ). Fer if any wan love the
world, the lave of the Father is nerinbint.« Ye cannot ferve God
Vth tL) iy ee ee a 555
But on this (ubjed Mr. Aleine hath faid ſo much in his ex-
cellent Bogk of tha KiernefF ut¥decr tite world: that 1 thall
athissime Gy womosee

. Se a re ¢
- gy @

- The DiréGions which I.would give.you tn guneral, for pre-
servation froma she.dapgse aliprodpertsyrby Bsich, we thek'that
Ifow. , Se et AD eb TO RE ee te
_, Dirc@, 1., Rapeanber Ail ther the, caning cunife.40f mens :
damnation i¢ their Leng of this morid.moretbaa:-Got-end Heaven, -
“and.sthat the world capagt undayon say etberimay, bur dysempting '
you to ovgy. doug it, 4nd, ta underustre bightn things 2 And. Chere-
‘fore that is the. mplt, dangerous. som egtiony sshich enrketh the
‘world [ccm molt pleafing,: ard mali fovely to we.” : Abd ‘cah you
Believe this, and yet be fo cager to: bekumoured, and (o have
all chings fitted. to youg pleafarciand deſires 2: Mark here what
“a task Faith hath? and mask what.tha werk of (lf denyat is ? -
The warldling muy pleafeds, the Relirvtn mattbe faved. The
sor idling mutt have hus fi-fe.snd fancp geatitial sethe Believer:
muft have Heaven f-curedy: and Goad obeyed. « Men fil: not.
their fouls for forrem, but fox marth : ‘They forfake not meen ,
for poverty, but fcr riches 2 they tasranot.appey from Goad for :
the love of fafferings.and difhonopr hut forthe laws of plesfare ,
preferments, dignities and eftimation.in the:wetkd,: Audis that:
' Mate better and more defirebie, for witich all that.pesith-turn
from God, and fell theiz fouls, .and are befodled -and undone:
‘forever ? Or that which no man eves finned fpr, aot forfook .
. God for, or was undone for? _Read over. this queftion, once

, and again, and mark what anfwes yous bearts give to it, if.

you.

ee a

The Life of Faith.

you would know whether you live by fenfe or faith? - and
mack what contrary anfwers the fl and faith will give to it,
when it comes to practice? I fay, though many fin ss poverty,
and in fifferings, snd in difgrece, yea and by stcofien of them,
and by theix temptations, yet no men ever finned for them:
They ate none of the bait that ftcaled away the heart from,
Ged. Set deep upon your heart, the fenfe ofthe danger of 2
proſperous fiate, and fear and vigilancy will help to fave

-¥ou. .
’ Dire. 2. Imprint upon your memory the chavaGlets of this
deadly fin of worldlinefs, that {o you may wer pevifioly &, wilt

you dream that you ave free from is, but mney alwctes fee bow far
it doth prevail. Here therefore to help you, I will fet before
you the chara@ers of this fins and I will but bsicfly name
them, left I be tedious, becaufe they are many. |
1. The great mark of damning worldlincfs is, when Ged
end Heavens are not leved und preferred before the plesfures,and
‘profits, and honours of the world.
2.-Anotheyr is, when the world is cf#eemed and ufed more
for che fervice and pleafare of the ficth, than to honour God,
and todo good with, and to further our falvacion: When
‘men defire great places, and riches, more to pleafe eheir 2
tites and carnal minds with, chan te benefit others, or to Bee
the Lord with, when they are not rich to God, bet to them-

* felves, Luke 12. 20, 21.

3. Icis a mark of fome degree of worldl:ntis, to defire t
greater wesfure of riches or honour, than our /piritual work,

' and ends, and benefit de requires For when we areconvinced

that fefs is a5 good or Better co our higheſt encs, and yee we
would have were ; it isa fign that the reft is defised for the
fiche, Rem. ¥3. 14. & 8.8, 9,10, 13, =

4. When our defires after worldly :hings are too eager and

veotont: when we muff mecds have them, end cannot be with-
our them, 1 Tim.6. 9. .

5. -When ourcontrivances for che worldare too follicitous: -

and our ceresfor it take op an undue proportion of our time,

. .Mat. 6.24, 25. to the end,

‘6. When we ate impatient under want, difhoneng, or dif-

appointmuents, and live in trouble and difcontent, if we waht
- . @puch,os have not our wills. 7 . Whea

The Life of Faith, —

7. When the thoughts of the world are proportionablj ſo

many more than our thoughts of Heaven, and our falvation,
that they keep us in the negle@ of the duty of Meditation,and

keep empty our minds of holy things, Met. 6, 21. _
8. When it casneth our talk all towards the world, or
teketh up ous frecft, and ous ſwecteſt and moft ferious words,

and leaveth us to.the ufe of feldom, dull, or formal, or affedted
words, about the things which thould profit the foul, and glo-

rifie our great Creator. oo, a : .
. g. When. the world incroacheth upon Gods part in our fe-

. wailies, and thruſts out prayer,or the reading of the Scriptures,

os the duc inftru@ion of children or ſervints: when it comet

‘ts upon the Lerds dey, when it is intruding in Gods Worfhig,

ang at Sermon or Prayer our choughts.are more plea

running out after fome worldly thing, than bept jn attendance 7

upon God, Eack, 33- 34. ~ . oS
10..When worldly profperity is fo {weet to you, that it
can keep you quiet undesz the guilt of wilful fin, and in the
midft ef sll the dangers of yous fouls. Becaufe you have your.
hearts defire a while, you can forget eternity, os bear thoſe
thoughts ef it with fecutity, which otherwife would amaze
your fouls, Lukg 12.19, 20. . | | Lo
a1. When the peace and pleafure which you daily live upon,
‘is fetebt more from the world, than from God and Heaven; fo |

thas ifat any time you ask your (elves dhe true teaſon of your.

peace, and whence it is that you rife and lic down in quictnels,
of mind, your confciences taug tel} you, it is not fo much from
your beliefiof che Love of God in Chrif, nor from your hope
to live in Heaven for ever, as becaufe you feel your felf well re.
body, and live at cafe and profperity in the world: And when’
any.mirth or joy poſſeſſeth you, yqu may cafily fetl, thar. itis
mose fromm (omething which is grateful Co your ftclh,than from.
thedcliefof evetlatidg glory. '

12. When you think too highly and pleslingly of the coA-,

dition. of the rich, and too meanly of the ate of poor Bolievcis :

when you: make. tao greet a difference between the, rich and:
the poor, and fay to the manwiththe gold Ring, and thegay
Apparel, Come up hither; and to: she pees, . $1 there at Ey,
footftocl, James 4. & 5. Wher Yon had zathes be. made ; if
. ⸗»1 11

__ —

434

The Life of Faith.
the sich and honourable in the world, than like the poor chat

ate morchaly; and think with more delight of bring hike

Lords or Great men in the world, than of being more hke to
humble heavenly Believers. |

13. Whenyou are at the heart more thankful to one that
giveth you lands or moncy;than to God for giving you Chrift
and the Scriptures, and the Mcans of Grace: and would be
better pleaſed if you wese advanced or enriched by the King,
than to think of being fandified by the Spirit of Chrift, And
when you give God himſelf more hearty thenks for worldly
thas for piritwal things.

14. When you make too much adefor the chinge of the
world; and leboxr for them with inordinate induftry;or plunye
your felves into unneccffasy bufinefs, as one that can never
have or do enough.

15. When you are too much in expeAing liberality, kind-
nefics and gifts from others; and-are too much pleafed in. it;
and grudge at all chat goeth befide you 5 and think that iris:
mens duty to mind all your concernments, and further your
commodity more than other mens.

16. When you’ are felfith and partial about worldly intereft,
and have little fenfe of your neighbours concernments in com-
parifon of your own.. If one give never fo liberally co many

others, and give nothing to you, it doth never the more cons '

tent you, nor reconcile your mind-to the charity of: the giver.

: one give to you, arid pafs by many that have more need, you

world fet together by the cars ?-

love and honour the bounty which fatisfieth your own defires.
If you fell dear, you rejoyce ; and if you buy chesp, you are
glad ‘of your good bargain, theugh perhaps the ſeller be poorer
than you. He that wrongcth you, or any way hindereth your
commodity, is alwaies a bad manin your cihteem:. No vertue
will fave him from your cenfures and reproach :- But he chat

dealeth as hardly by your neighbour, and well with you, isa

very honeft man, and worthy of your praiſe.
.17. When you are quarrelfome for worldly things, and the
love of them can at any time. break your charity and peace,
ahd make an criemy of your neereft friend ; or engage you in
cauflefs Law-fuits aud contentions. What abundance doth the

18. When

; The Life of Faith. ° 435°
"18. When youcan fee your poor brother or neighbour in
want, and ſhut up the bowels of your compaffion from him ;
and do little good with what God hath given you,but the ficth
and {elf devoureth all. ts a,
19, When you will venture upon unlawful waies of getting,
or will fin for honour or commodity ; or at leat will let go
your innocency and confcience, rather than lofe your profpe- —
rity in the world ; and will diltinguith your felves out of every
dangers, or coftly duty, or (uffering for righteon{nefs fake; and
. will prove every thing lewful, which (eemeth neceffary to the
profperity and fafety of the fi.th, W
20.When you ate more careful to provide riches and honors.
for your childsen after yous . than to fave them from worldli-
nefs, voluptuoulne(s and pride,and co bring them up to be the
heirsof Heaven: and had rather venture their fouls in the
moft dangerous tcmptations, than abate any of their plenty or
Grandure in the wosld. -
Thefe be the plain marks of worldly minds, whatever 2°
blinded heart may deriſe to hide them. —
Direct. 3. Take-beed of thefe blinding pretences whitb world-
ly minds do commonly ufe, to flatter, deceive aud unde themſelues.
For inflance. || oe _
. 4. The mof common pretence is [Thet Gods creatures ave
good, and profperity ishbie bleſſing, and tbat our bodies mujt be chc-
rifued, and that fynical and evemetical extreams and aufterities,
ave far from the genine of true Chriftianity. Co
. Thereis truth in all this, or elfe i¢ would not be {0 fit to be
made a cloak for fin by mifapplication. The world and all
Gods works are goods and to the pure they are pure: to the
fanGified they are fanGified ; that is, they are devoted to the
fervice of God, and ufed for him from whom they come: God
hath given us nothing which may not be ufed for his feryice,
and our falvation. No doubt but you may .make. you friends
of che Mammon of unrighteoufnefs, to further your reception
into the everlafting habitations : You may lay up a good foun.
dation fos the time to come ; and you may fow to the Spirit,
and reap in the end eveslafting life, Gel.6. You may provide
you bags that wax not old : you may pleafe God by the facri -

feces of diftributing and communicating, Het. 13, But yer i
lii a * mv&

435 TTABM Liſe off rath. —

muk tel you; the world end all Gods creatares in it, are t00
good to be facrifiead to the fl-fv, and to the D:vil; ahd not
geod ensugh to'bé loved and preferred before God, and your in-
nocency and falvation.

“Whe body mtuft be chenfhed, but yer the ficth muft be fub-
dued; and if you live xfer it, you fhalldie. Health and alscei-
ty muft be preferved, becaufe they make yoo fit for duty; but
wanton appetites mnft be refivamed, and no provifion mutt be
made for the fieth, to fatisfie its lnfis Cor wills) Row. 13. 14
ft: muft be cherifhed as your horſe or fervant for his work; but
it muft not be pampered, and made unruly, or your Mafter.
You may feek food for your necéffity and ale ; and ask of God
your daily bread (Marth.6. P/al. 145.) bat you may not with
the Freelites, wk meat for your huſt, as being weary of cating
Marne to torrg, Pfal..78. Hurting your health by uſeleſi au-
Herities, isnot pleafing unto God: Bat fenfuahty and fielh-
pleafing, and love of che world, is neverthelefs abominable is
his fight. |

Odje&. 2. Necefity makes we mind the world : 1 bave chil-
dren to-maintsin, and amin debt, and cannot pay évery one bu
Own. - - -

Arfo. Whether you have nceeflity or not, you ought to i+
bour faitbfuly in your callings, But no ecefity will-excufe your
worldly /ove and cares: What will the fve of the wosld do
towards the fupply of your neceffities? or what will your ce-
ger defires, and your cares do, more than the labours and quiet
forecaft of one thrat hath ‘a contented patient mind ? Surely 10
reafon, the leſs you beve in the world, ‘and the harder your
condi‘ion is, the /efs you fhould Jove it, and che more you
fhould abound in care and diligence, to make {ure of a better

“world hereafter. ye:

Objc&. 3. Icovetuo mans but my otra.

Anfæ. 10 Why thenéré you fo glad of good bargaitis, or ef
gifts? 2. But what ifyou do not ?: You covet to have mre
tobe your owa, thari God aflotrech you ? Perhaps you hav

-alrtady as much as yoor fieth kmoweth what todo with; sd
‘therefore n¢ed not covet more. But will this excufe you ſor
loving your richesmoré than Ged? The queftion is not 10%)
_ what you esver, but what you feve. Hf the world heath 7
cars,

The Life of Faith.

bearts, che Devil hath your Aves; forit is by che world that he
deceiveth fouls; And do you think then tharyou are ft to
dwell with God? Krow ye not that abe love of th: wirid, is eu-
mity to Ged? And that if ye will befriends of the worid, you are
Gods enemies? James 4.4.

Object. 4. It is not by any unlewful means that I defire te
grow rich: I wait on God in my lawful labour, and crave bw
ble fing. -

Anſu. It is not now your getting but your loving the woeld
that I am {peaking of : If your hearts be more fet oa your
riches or profperity, than on God, and the world by loving it
be made your Idol, youdo but turn prayer and laborr into tin,
(though they be good in themfclves) while you abufe them to
"your ungodly worldly ends. .

What wretched muck- worm would not prey, -ifhe believed
that praying would make him rich ? I warrant you then their
tune would beturned. They would not cry out, whet need-
eth all this praying 2? If God would give them money for the
asking, they would quickly learn to pray without Book, and
long prayers would come into requeft, upon the Pharifces old
account. Cgnany*thing in the world bz more unlawful and.
abominable, than co love the fiefh and the world, above God
and Héaven?And yet do you fay that you get not your wealth
by any thing thatis unlawful? - | -

Objet. 5. Bus I 4m contented with my condition, and de-
fire no mre. , ° oe

Anſu. So is a Swine when his b:ily is fall. But the queftion ;
is, Whether Heavens and Holisefs, or that worldly condition: ..
which you are in feem more lovely to you.

O. 24 6. Igive God thanks fer af I bave.
Anjw, So would evcry beggar in the Country give God -
thanks ifhe woald make them rich. Some drankards and :

gluctons, and fome malicious people, do give God thanks for -

’ fatisfying their finful lus. This is but adding hypocrifie tb

your fin,and to aggravare it by prophaning the Name of God, .
by thanking him as a chesifher of your Jafts. But the queftion .

is, whether you love God for bimfelf, and as your fendifiey bet-.
ter than you do the gratifying ofyour fich? — ,

. Obj. 7. But Igivefometbing totbe porwr, and F rscan to leave
shem fomsthing at my death... lii 3. Anſ.

437°

438 «The Life of Faith. |

Anf. So it is like the mifcrable Gertlemantid, in Luke 16,
- Or elfe why would Lacarus lie at his gates, if he ufed notto
give.fomething to the pogr? What worldling or hypocrite is
these that will not drop now ard then an Alms, while he
pampereth his ft th, and fatisfieth its defires? Do you look co
be faved for doing as a Swine will do, in. leaving that which
he can neither eat, nor carry away with him ? The queftion is,
whether Godor the world have your bearts ? and what ic is that
you moft delight in as your treafure ?

Object. 8. 1 ans fuly fatisfied that Heaven is bettir than
Earth, and God than the creature, and bolineſs than the properity
or pleafure ofthe flefh? — J

Aafi. Thoulands of miferable worldlings, are ſatisfied in
epinion that this is true: They can fay che fame words that a

truc Reliever doth : And in difpute they can defend them,
and call che contrasy opinion blafphcmy. But all chis is but
a dreaming {peculation : Their beerts never pradicaly pre-
ferred God, and Holinefs, and Heayen, as moft fritable and bef
for them: Mark what you love beft, and moft long after, and
molt delight in, and what icis that you are lotbeft to Leave, and
what it 1s that you moft cagerly labour for, and there you may
(ce what ic is that hath yous hearts ? °

Obje&. 9. Worldlinefs is indeed a beinons fin,and of al people,
I moft hate ibe covetous ; and I ufe to preach or talk ageinit it,
more than ageinſt any fin. ;

Anfw. So do many thoufands that are flaves to it them-
{elves, and fhall be damned for it. Ic is cafier to tack againft
it, than to forfake it. And it iseaficto hate covetoufnels in
anstber, becaufe it will coft you nothing for another to forfake
his fin; and perhaps the more covetous he is,the more fe ftand-
ethin yous way, and hindereth you from that which you
would have your ſelves. Of all the multitude of covetous

. Preachers that be in the world, is there any one that will not
preach againft covetoufnefs ? Read but the Lives of Cardinals,
and Popes, and Popith Prelates, and you will fee the moft sdi-
ow svoridline{s fec forth without any kind of cloak or thame:
How ſuch a one laid his defign at Court, and among the great
ones for preferment?How ftudioufly he profecuted it, and con-
formed himflfto the humours & intereft of thofe,from whom

—

The Life of Faith.

439

he dtd feck it? How they. firft got thie Living, and then got -
thet Prebendary, and then got thet Deaary, and then got ſuch

a Bboprick,and then got a better(that is a ricber) and then got
_ tobe Arcbbifbeps, and then to be Cardinals, &c. O happy pro-
grels, if they might neverdie! They bluth not openly before
Angels and men to own this worldly ambitious courte, as their

defign and trade of life : And the Devil is grown fo impudent,

as.ifhe were now the confefled Mafter of che world, as to fer
Divines themfelves at work,to write the hiftory of fuch carfed

ambitious worldly lives, with open applaufe, and great. com- -

mendations; yea to make Saints of them, that have 2 cha-

sates far worfe than Chrift gave ofhim in Luke 16. that want- |

eth a drop of water to cool his tongue; He openly now faith,

Al this will Igive thee and they. as impudently bosft, All rbis-.

I bave gotten : but they forget or kaow not bow much they.

have loft. A Jadat kilsis thought fufficient to prove hias a.

true Chriftian and Paftorof the Church, though it be bat the

fruit of what will you giveme? Faftcad of a fcourge ta whip:

out thefe buyers and felless from Chaifts Temple, their mer-

chandize is expofed without thame, and their figns fee forth,:

and the trade of getting prefcrments openly proteffed, and.it is
enough to wipe of all che fhame, to-put fome venerable titles
upon this Den of thieves. But the Lord whom we wait for,
will once more come andcteanfe bie Temple: But who may abide
the day of bie coming ? for bess like avefiners five, and like fullers
fope, and will throughly purge the Sons of Levi, Mal. 3. 1, 2,3,4.
If talking again& worldlinefs, would prove that the world
is-overcome, and that God is deareſi to the foul, then Preachers
will be the happieft men onearth. - But it’s eafier. to commend
God, than to love him above all ; and eafies.to cry out againtt
the world, than to have a heart that is truly weaned from it,
and fet upon a better world. WMW
Obje&. 10. But all ibis belougetb only totbemtbat are in
profperity s but I ans poor, and tberefore it is nothing to me.

Anfw. Many aone lovetb profpssity, that beth it not : And.

fach are doubly finful, that will lovea world which Joveth noe
them : Even a wosld of poverty, mifesy.and diftrefs. Some-
thing you would have done, if you had had a full eflate, and
honour, and fiethly delights to love. Nay, many:poor men

think.

——————— — —— — —— —— ——, —
440 The Life of Faiih. j

think better of riches add honour, than tho€ that have them ;
becaufe they never tryed how vain and vexstious they are;
and if chey hed tryed shem, perhaps would love them Iefs,
The worldis bat a painted Strampet; admired afar off; bae
the seerer you cometoit, and the morc it’s known, the worfe
you will likeic. Is it by your ows defire that you are poor? or
is it againft your svills ? Had you not rather be as great and rich
as others ? Had you not rather live at eafe and fulness? And
do you think God will love you ever the bstrer, for that which
is ag einft your wills? Will he count chat man co be xe worldling, !
that would fain have more ef the world, and cann»t ? and chit |
loveth God and Heaven no better than the rich? Nay,’hat will |
fin for a fhilling, when great ones do it for greeter fumms
who can be more unfit for Heavea, than he that loveth a life
of labour, and want, ard mifcry better? Alas ic is but little
that the greateſt worldlings have for their falvation: But
poor worldlings fell it for lefs Caan they, end therefore do de-
ſpiſe it more.
| Dirc@. 4. Let ibe true natare and aggravations of the fin of
wor ldiincfi, be fill in your eye be make it odiets to you. As for
inftance ;

I. It is true and dius Ydelatry, Ephef. 5.4. Col. 3.5. To
have God for our God indeed, is to love him as our God, and ca
delight in him, and be ruled by him. Who then is an ldslater,
ifhe be not one, who loveth the world, and delightcth in it
more than m God, or eftcemeth it fitrer to be the matter ef his
del.ghe? and is ruled by it, and feeketh it more ? Ife.5 §.1,2,3.

2. Ir is a blaſphemus contempt of Ged and Heaven, to prefer
a dung.bill worlu biſere bim: To fet more by the provifions
and pieafures of the ficth, than by all the bleffc dnefs of Heaven:
It is called propbanencffin Efex, co fell bis birth-right for one
morfel, Heb. 12.16. What prophaneneff is it then tofay, as
worldlings bearts and lives do, The fatisfying of sey fl fh and
fanfic for atime, beter than Ged and the Foyes of Heaven te
isi! eternity,

3. It is afin of Intereft, and not only of Psfeen; and there-
fore it poſſeſſeth the very Heart and Love, which ts che prin-
cipal faculty of the foul,and that whichGod moft referveth for
himiclf. No «wel fa, whichis but littie loved} is (0 heinoss

: an

— Bee —ö “e* wp wt @
~ "Ae - *.

J The Life of Faith. |

to others, bus this is worft to the ſianer himflf. We jaftly:
pitty poor Heathenith Idolaters, and pray for theie converfion
(and I would we did it more.) Bat do not you nor think
that our by poerite- worldlings, do love their riches, and their
honours and plesfures, better than the poor Heathens dove their
Idols 2 They bow the knce toa creature, and you entertain it

in your beart.

4. It is a fan of deliberation and contrivence, which is much
worfe than s furprize by a fudden temptation. You plist how
you may compals your voluptuous, cdvetous and ambitious

' ends: Therefore it is afin that ſtandeth at the furtheſt di-

ftance from Repentance, and is both velumtary, and a fettied
bebit. J
S. It is a coxtinuod fin. Men be not alwaies lying, though
they be never fo great lyars; nor alivates ftealing, if they be
the moft notorious thieves; nor alwaies (wearing, if they be
the profaneft (wearers. But a worldly mind is ekveies worldly :
He is almsies committing his Idolatry with the world, and
aleraies denying his Love to God, — |
' 6. It is not only a ſin about the means to a tight end( as miſ·
cholen waies of Religion may be) but it is a fin againft the
End it fof, anda milchufing of a falfe pernicious Eud. And
fo 1¢ is che perverting, not only of one particular a@ion, but
even of the bent and courſe of mens lives: And confequently
a mif-fpending all theit time.

7. It is a perverting of Gads creatures, to aule clean con-
trary to that which they are given us for ; and an unthankful
turning of all his gifts againtt himfalf. He gave us his creatures
to lead usto him, and by their lovelinefs tothew bit greater

louelineſs, and to tafte in their fweetnels,.the greater ſweetneſ⸗

ofhislave. And will you. ufe them to turn your affections,

from bim ? er Oe
, 8. It it a great debafing: of the fonl it felf, to fill chat noble

| Spirit with nothing bu dist.and ſmoak, which wat made to

know and love its God. oe : |

9. Itis an irrational vice, and fignifieth not only much un-

belief of the unfeen things which Giould take Op the font; “bie
it

e Life of Faith.

Aſo a fottith inconfideratenefs, of the vanity and brevity of the -

things below. It.issn.wamanxing our felves, and hiring out
qur reafon to be a fervant co our flethly lufts.

10. Laftly, It is apregrant multiplying fin ; which bringeth
forth abundance more: The leve of monty is the root of al evil,
1 Tim. 6.9, 10. Therefore

Direct. ¢. Les the miſc biev x effedls of this fir, be fill be-
fire your eyes, As for inftance.

1. It keepeth the beart frange to God and Heaven. The Love
of God and of she world are contrary, 1 Fobn 2.15. & 3. 17
James 4,4, So is an carthly anda heavenly converfation, Phil.
2.18, 19, 20, And the laying up a treafare in Hreven and
upon Earth, Masth. 6.19, 20, 21. And the living after the

eth, and after che Spirit, Rom. 8.1, 5,6, 13. Ye cannot po

ly ferve God andMammon;nor travel two contrary Waits at
ance 3 mor.haye two confrary felicities,till you have two hearts.

a. Ke fetteth you.at ennelty wich Ged and Kolinef ; btcaule
God controlleth and condemneth your beloved luits: and be-
caufe it is contrary.to the casnal things which have your heertsi
"3. By this means it maketh men malignant enemies of the
godly, and periccutors of them’; becaufe they are of contrary

minds and, waies. Asthen, be that was born after the filc(y,

perfecuted him thet was born after the Spirit, even fo it is new,
Gal. 4.29, The world cannot love us, becaufe we are not of
the world, Fobx 15. 19, 20. Pride, covetoufnefs and fenfuality,

⸗

age the matter which the barning Eeaver lodgeth in, which

hath confumed fo miuch of the Church of Chrift. -

4, Ici the fin that, hath corrupted the facred Office of the
Miniftry throughout moft of ithe Chsiftian Churches in: the
world: And thereby caufed both the: Scbifms and Crueltirs;
and the decay of ſerious godlinefs among them, which is their
prefent deplorable cafe. Ignorant’ perfons are like fick men in

Feaver : They lay the blame on this and that, and commons
ty on that which went next before'the paroxilth ; and know

pet the true cauſe of the diſcaſe: We are all troubled (or.

‘fhould be) to fee the many minds, the many waies; the confu-

‘fed Rate of the Chriftian Churches, and to hear them cry out

again& cach otter... And one ,layeth the blame on this party
& gpinion, and another,on-ehat :. But when we come to our
wand PR yay 7 2 pcelvrcs,

The ‘Life of Faith,
felves, we {hall find that it is, Tee werddly wind that caufeth our
calamity. Many well- meaning friends of the Church do think
how dithonourable it is to the. Miniftry, to be poor end low,
and confequently defpicable; and what an advantage it is to
their work,to be able to relieve the poor, and rather to oblige
the people, than to depend uponthem, andtobeabovethm, .
tather than below them. And fuppefing the -Paftors to be
mortified, holy, heavenly men, all chis is crue 3 and the geal of
thefe thoughts is worthy of commendation. But that which
geod mtn intend for good, bath become the Churches bane. So
cestain is the common faying, that Conftantines zeal did poifon
the Church, by lifting up the Pafters of it too high, and occa-
floning thofe contentions forgrandwre and ptecediacy, which

“to this day (cparate the Eaft and Weſt. When well-meaning
' Piety hath adorned the office with: -svealsb and - bonenr,: it is as

true as that the Sun fhineth, thet the molt proud, - ambitions,
worldly men, willbe the moft fiudiow feekers- of that office ;
and will make it their plet, and trade, and bufieef, how by.
friends, and obfervances, and wiles, to attain their ends: And
ufually be thet fecks foal find: when in the mean time the
godly mortified humble man, will net do fo ; but -will ſerve
God in the ftate to which he is clearly called : And confequent. .
ly, exespt it be under the Government of an sdmirably wife
and holy Rules, a werthy Paftor in fuch a wealshy ftation, will
be afinguler thing, anda rarity of the ages whit worldly :men,
Whofe hearts are babited with that which is utterly contsary
to holinefs, and contrary to'the very ends and work of their
own office, willbe the men that muft fit in Mofes Chair; thae
muft have the doing and ruling of the work which their hearts
arc fet againft. And how it will go with the Church of -

-Ghrift, when the Gofpel is to be preaebed, and Preachers chaſen,

and Gedlinc{s prometed by the fecret ementies of it; and when
ambiti x6, flefely, worldly men, are they that muft cure the peo-
ples fouls (under: Chrift) of the love of the fielh, and the
world, it were cafie to prognofticate from the cauſes, if the
Chriftian world could not tell by the effeds. fo chat, except by
the wonderful Piety of Princes-——————there. is rio vifible way
in the eye of reafon, to recover the miferable Churches, bust to
retriveth e-Pafteral Office into hab é fate, as that it may be me

. a ; rt 9

— — — — — — —
bait to a worldly mind, but way be defired and cheſen purely spon
heavenly accounts: And then the ricber the Paftors are, the

better; when they ere the Sons of Noes, whole Piety bringeth
with them their bonowr, and their wealth, toferve God and his
Church with, and they donot find it thereto be their end or
inducement te the work ; Bat inftead of invitations or encon-
rapements to pride and carnal minds, there may be only fo much
as msy wet deter or drive sway candidates from the facred
Fun@tion.

v. Worldiinefs isa fin, which maketh the Word of God un-
profitable, Mat. 13.22. John 12. 43. Ezck. 33. 31. prepoſſi fiog
the heart, and rehfting that Gofpel which would extirpate ie.

6. It hindereth Praycr, by corropting mensdefires, and by
guruding worldly thoughts. : .

7. It hindereth all holy Metetiew, by turning both the
heart and thoughts another way. |

“8. It drieth up all heaventy profitable Conference, whilft
the world doth fill both mind aed mouth. .

>. Ic is a guest profener of the Lords Day, dilteaQing mens
minds, and alienating them ftom God. ’

10. It is amurdcrous enemy of Love to one another : All
worldly men beiag fo mach for themlelves, chat they are ſel-
dom hearty friends to any other. ,

ai. ‘Yes it muteeth men falfe and unrighteous in their deal-
ings: There being no truft tobe put ine worldly man any
further than you are fare you fuit his intereft.

12. It is the great csuft of difcord and divifions in the
world: ft (ctteth Families, Neighbours and Kingdoms toge-
ther by the ears; and ferteth the Nations of the earth in
bloody wars, to the calamity and deftrutian of cach other.

13. Te caufech’ cheeting, flealing, robbing, oppreffions,
eruelties, fying, falfe-witnefling, perjary, murders, and many
fuch other fins. .

14 It maketh men unfit to faff-r for Chrift, becaufe they
howe the world above him: and confequently it meketh them |
es Apoltates to forfake hitminatime oftryal.

15. It is a great devourcr ofprecious time: That thort life
which thould be {pent in preparing for eternity, is almoft all
ſpent in dtudging for the world. |

16. Laftly,.
— — —

The Life of Faith, 445

16, Lafily, It greatly unfitteth men to die; and maketh

them loth to leave the world : And no wonder when there is
no entetfainment for worldlings, in any better place here-
after.
Dire. 6. If you would be faved from the world, and the
fnares of profperity, forefee death, and judge of the world as it
will appear and ufe you af the laft. Dream not of long life: He
that looks to ftay but a litile while in the world, will be che
leſs car@ful of his provifions in it. A little will ferve for alittle
time. The grave is a {ufficient difgrace to all the vanities on
earth, though there muft be more to raife the heart te
Heaven,

Dire@. 7. Martifie the flefo,and-you overcome the wirld.Cure
the thirfty diſeaſe, and you will need none of the -worldlings
waices to fatishic it. When-the ficth is maftered, there it ng -
ufe for plenty, or pleafures, or boneurs, to fatishe ite luis: Your
daily bread to fit you for your work, will then (uffice.

Direct. $. Bus it is the lipely belief of endlefs Glory, and the

Love of God prevailing in the foul, teat muft work the cure, No-
thing below a Lite of Faith, and a beaveuly..mind and cenver-
fation, and che Love of God, will ever well cure a ſenſual life, .
and an earthly mind and converfation, and the love of the
world. .
Direct. 9. Turn away from the bait : defire not te bave your
aſtote, your dwelling, &c. too pleafing to your fief andfancy. Re-
member that it killech by plesfing, rather than by feeming #a-
bovely and diplesfing, |

DireQ. 10. Turn Satans temptations to worldlinefs againft-
himfelf. When he tempteth you to covetoutnesS, give more to
the poor than elle you would have done. When he tempteth.
Youto pride and ambition, let your-converfation thew: more
averfation to pride than you did before. If he tempt youto
W. ſte your time in &.thly vanities, or fpores, work hardegin-
your calling, and {pend more time in better thisgs; and thus:
try to weary out the tempter.

Direct. 11. Take beed of the Hypocrites defigns, whieh ie
to unite Religion and wovldlinc/s, and to vecencile Ged and-
Mammon; and to fecure the fi.th and its profperity here,
end yet to fave the foul hereafter. For all (uch hopes are
meer deccits,. — Kkk 3. Dlircct.12.

. eee,

Age ‘The Life of Faith.
a ———— ——— —— — —
PViecdc 12. Improve your profperity to its proper ends. De-
vote silentirely and abfolutely to God ; and fo ic will b:
faved from lofs, and you from deceit and condemnation.

CHAP. XV.

eo
Hew tobe poor in fpirit. And 1. bow te efcape the pride of Prof-
perny.

Hough no man is faved or condemned for being either
- vith ot poor, yet at is not for nothing that Chiift bith fo
often (ct before us the danger of the rich, and the extraordina-
ry Officulty of their falvation: And that he began his Sermon,
Alat. y. 3. with, Bleffed are-the poor in fpirit, for theirs is the
Kingdom of Heaven. The ſenſe of which words, is not as is
commonly imagined, [Bleſſed are tbey sbat find theiv went of
grace.| Fors. So may a detpairing perfon. 2. The text com-
pared with Luke 16. where fimply the peor and rich are op-
pofed, doch plainly fhew another fenfe; agreeing with the
ufual do@rineof Chrift. And whereas Expofitors doubt whe-
ther Chrift fpake that Sermon to his Difciples, or tothe mul-
titude, the text maketh it plain, chat he ſpake it to both, tix
that he cafed his Difciples to him, and as it were pointed the
finger at them, and made them his text on which he preach-
cd tothe multitude; and the fenfe is contained in chefe Pro-
politions; as ifhe had faid [See you thefe felowers of me: Ton
take themto be contemptible or nnbappy, becaufe they are poor in
the world, but Itel-you, 1. That poverty maketh not Believet!
miferable: 2. Yea they ave the truly bleed men, becaufe they frsl
have the beavenly riches : 3. And the evidence of their right te
that, is, that they ave peor in {pirit, that is, their beavis at
fuited to a liv oftate, and ave faved from the deftrudlive vice æ
riches and profperity, 4. And their eusrvard poverty is better
fuited and conducibleto thie deliverance, and shu poverty of [pi-
vit, than 2 ftate of wealth and profperity | All chele four Pro-
pofitions are the true meaning of the text. .
‘Fhat we may {ee here what is the fpecial work of Faith, we
mult know which are the fpecial fins of prefperity, which siches
bo. and

” ey.

The Life of Faith.

447

and honours occaſion in the world. And though the Apotile |

cll us, 1 Tim. 6. 10. that che love of mosey is the rot of «2
evil, 1 will confine my difcourfe to that narrower compafs, in
the enumeration of the fins of Sedomw,in Ez-k. 16.49. PKIDE,
FULNESS cf bread, IDLENESS: And of thefe but brief-
ly, becaufe L-havg fpoken more largely of them elſewhere (in
wy Chsiftian Disc Gory.)

And fuſt of the Pride of the rich and profperous.

PRIDE isafinof fo deep radication, and fo powcrful ia
the hearts of carnal men, that it will take advantage of any
condition, bur Riches and Proſperity are its molt mtable advan-
tage. As the boat. sifeth with the water, ſo do fuch hearts
sife with their cftates. Therefore fash the Apoftle, 1 Tine.
6.17. Charge the rich that they be not. bigh minded. High

wtindednefs is the fin that you are fir hereto avoid. In ordes

—— I fhall give jounow but theſe three general Di-
geagrions: , _
Direct. x. Obfervethe measks or covers of High-mindedacR
or Pride, left it reign in you unknewe. For it hath many covess,
by which it is concealed from the fouls that are.infe@ed, ifnot
undone and miferable by it. :
Forinflancg: 3. Some think that they are not Proud, he-
cauſe that their parts end worth will bear ost all the eftimation
which they bave of themfelues. Aad he that thinketh of him-
ſclibut as he.really is, being in the right, isnot tobe accounted
proud.

But remember that the firft act of Pride is theovervalaing |

of our ſelves: And he that is once guilty of this firſt a@,-will .
juftifie himfelf both in it, and all that follow. So that: Pride is .
a fin which blindech the underftanding, and defendeth ic (lf -

by it (elf, and powerfully keepeth off repentance. When once

aman hath entertained a conceit, that he is wifer or better —

chan indeed he is, he then thioketh that all his thoughis, -an J.
words, and a@ions, which are of-thae fignification, are :1-/t,
and tober, becaufe the thing is fo indeed. And fora man to
deny Gods graces, or gifts, and make himfelf (cera. worfe than

he is, is not tsue humility, but diffimulation or ingeati-.

tude.
Bus hercin you-have great caufe to be veryscarcful, left you

fhould -

448

' partiality, and judge of your felves as you do

The Life of Faith.

fhould prove miftsken; Therefore 1. Judge not of your
felves by the by as of ſeli·love; but, if it be —* lay by

others, upon
the hikeevidences. 2. Hearken what oper men judge of you,
who are-impartial and wife, and are- meer you, and throughly
acquainted with your lives. Lt's pofffode they may think bee-
ter or worfe of you than youare: but if they judge werfe of
you,than you do of ‘your ſelves, it thould (top your confidence,
and make you the more fafpicious, and careful to try Ieft you
thould be miftaken. ,

2. And remember alfo that you are obliged to a greater
modeſty in judging cf your own vertucs, end toa greacer feve-
rity in judging of your own faults ,than of other mens, though
you muft not svilfully erre about yeuv ſelves, or any others, yee
you ate not bound to fearch out the truth about the faults of
another, as'you arc abont your own, .We are commanded to
profer one another in bonony, Rom. 10.21. And verf. 3. For
I fay, througleebe grace given to me, to every mon thet is
you, mot torbink of bimfelf more highly, than be ought te think;
but totbink foberly, according as.Ged beth dealt teevery max
the meafure of Faith.

2 Another closkk for Prido is, the Reputation of eur Rels-
gion, Profeffien or Party, which wilt ſeem to bedilpraced by
us, if we fcem notto be fomewhat better than we are. If we
fhould not hide or extenvate our faults, and (ct out our graces
and parts to the full, we fhould be a diwonour to Chrift, and to

his fervants, and hisceufe: _ .

But remember 1. That the way by which God hath ap-
poinred you to honour him, is, by being geod, and Living well,
and not by feembng to be good, when you are net, or ferning
better than you are: .The God of Truth, who Inteth Hypo-
crifie, hath not chofen lying and hypociifieto be the means by
which we muft feck hishonour. It isdamneble to feek to glo-
rific him by a lye, Rew. 3. 7,9. We mutt indeed caufe our light
fo to fhine before men thet they may [ee cur good morks,
and glorifie our beavenly Father, Mat. 5.16. Bat it is the lighe
of Sincerity and god Works, and not of a diffembled Profeflion
that muſt ſo ſſine.

2. And the Goednefs of the pretended end doth: greatly

aggrarvate

—— ————— ⸗ —s —ñ—
The Life of Faith, |

449
aggravate the crime: As if the henour of Ged and:our Reli-
gin mufibe upheld, by fodevilifh a means as proud Hypo-
crifie.

3. And, though it betruc, that a man is ‘not improdesedy
without juft eauſe, co open his fins-before the world, when it
_ is hike to cend to the injury of Religion, and-any way td do
more hurt than goed: yetit is astruc, that when thercis no
fach impediment, crue repentance is forward to confe(s ,.and
when the fautt is diféovered, defending end-extenuatmg it, is
then the greatcft difhonoer to Religion. (As if yeu would fa-
ther-all on Chrift, and make men belteve that he will juitifie
Or extenuate fin asyoudo.) Aod then it tsa free {clf-abating
confefEon, and taking all the thime to your {elves (with fu-
turereformation) whieh is the reparation which you muſt
make of the honour of Rchgion. For wha: greatcr difhonour
can be caft upon Religion, than to make it (ecm a friend to
‘fin ?_ Or whar greater honour can be given it, than to repie-.
ſent it asit is, as ancnemy to allevil; aad to take the blame,
as ĩs due, unto your felves? ꝰ

3. Another cloak for Pride, is the Reputation ef owr offices,
dignities andpleces. We mult live according to oursank and
quality: All men muft not live alike. The grandeur of Rulers
muft be mainteined, or. elf the Magifteacy will fall into con-
Compr. The Peftors Office muft not by s mean eftate, and
low deportment, be expofed co the peopks fcorn. And fo
abundance of the moft ambitious practices, and hatcful enor-
mities of che proud, muft be vatled by thefe fair pretences. -
BS anfw. 1. We grant youthat the boneur of Megiftrates mut
be kept up bya convenient grandeur, and chat a competent
diftance is neceflary to adud reveresce: But Goodnefs is as ne-
ceffary an ingredient in Government, as Greatnefs-is ;-and to
be great in Wifdom and-Goedncfs, is the principal Grgatnef :
And Goednefi is Loving, and huinble, end condefcendis- and
fuseeth all deportments to the common geod, which is the end
of Government:. See then that you keep up no other begs,
but ihat which really tendeth:co the fuccefs of your endesa-
vours, in order to the Conneon geod. °

2. And lock alfo to your hearts, deſt it be your om exalts.
tiem which you-fadeed intend, while:you chus pretend the

Lit honous

450. . The Life. of F assb.

honour of yous offecs Fox this és am osdinary trick. ot pride.
To difopver this, will yan ask yous lelves thefe Q:cttions.
following ? | ;
Quah. 1. Hæ ꝓou. cams into your-offices and hoagurs?
did thy ftck yon, or did you feckshem? did :the place necd.
you, ox-did.yau nocd the place ꝰ If pride bgought you in, you.
hase caufe co fear, Ieſt it govern you whem you are these 2 -

-- .- Quek. a: What deyqein the place af hoanur that you are
in? Do youftydy tp.do all the.good you cao, and, to. make,
mace happy Sy. your, Governmest ?-apd is.this, the labour. of -

. your lives?: ikit be, weamay hope chat che meags is ſuited to
thisend. Bat 6 pou'ds no (uch thing, you pave. no ſuch cad:
And dyouhare x0 ſuch end, you dobar diſemble in pretend. .
jog, that your grandeur is uled byt as a..meays to · that cad,.

‘which sgally you never feck. Ic is then your. cops exaltation,
that you;simpat, end it is your-pridechat playeth all youtr

Qꝛeſt. 3. Arvcyou mote odunded and gricved- when: you.
ase croft.and hindered in dcing grod, or· whemyop-ace crofand,
hindered, from your per fons! bononr ? -

Queh 4, Are you well contented shat another fhould have:
your honousand prcferrgenr, if Gad and the Soveraign Pewer.
fa. difpofeaf it, fo bait, ic be one that is liketo do moregeod
thea you? a ;

By thele Q: eflions you mey quaielly, ſe if you are. willing,
whether-yeur grandeur be dcheed. by. your, pridéfos Glf-ad-
wancemnent, or by Chriſtian prudonce to do grod.

. 3. Aad I maff cell -yous thet chere-is abundance of diffe
sence betwinxs the cefe of, the Coit Magifigates, amdithe Paftert.
of the Church inthis. Magifracy muft have ‘more fear and
‘~ 5, pomp: Buc Paftors muſt govern by Lightand Leye: When his.
” ApoGles.frove for ſuperiority, Chriſt left decifion of the
cantrotisfic for che.ale of all following ages. Ic is the.contempt-
of.the morld, and che. mortifying of the flef, and. feif-denyal,
that. Patioss heave to teach the pesple, and withall co feck, 4 bee-
wunlyteegfare: And will not their cms exemple. farther the.
faccefs of their Do@trine ? The reverence that a Paflor muft-
exgats innot tobe feared as one that can de bugt (For all ceer-
etter aixCorpar al.{orce.is. propes (ocean Magifirate: ), but: it is to

= ‘The (Life. of Faith: . 7

veverid, and hath fer. .his heart en higher things : Suche one

thereforehe muft both be and feew. A Paftor will .badnethe.

foones:defpifed, ‘if:helogk aftex thet sichss and-werldly pomp,
vmhich - is: feemly for:a-Magifirate 2 - if -he-baeg.« fivosd in

shis-hand, it’s the way tabe hatéd : If -he dave: teeth‘ that ace:
| shboedy, on claws that san:tesr, ba -witibo.accouhted:a..wolf,

451
be thought one that as-sbeve all the: niches awl. placferes sof. she

⸗

ahough he have the. cloathing of a.theep. .When one Divines See Dy.

:give che rcafon of Chrifts humiliation, they. fpy, chat ifhe had .

pseached up beavenly-auindedacts, (clé-denyaly and mortifics- 4

tilliv flee
_Sausfa-
100 on

tion, and:had himlelf lived in pomp and fuidefi, che prople this poin.

avould:not have regarded his.wosds : And fusdy the fameses:
véon heldeih in fome meafuse as-to- all:his.Minifiers. Again, £
: fay, that if ceer the Church be univcalally agformed, tho Ba.

Moral office. muſt be only orfcousaged. wich ueceſſayy fupport, to
erp the Paftors from defpendensy, anddiftraciag carte y.busée

smut not be made a bait of ambition, covesopfacfs. or {Usb +, bag
. matt be fript-of that which makes it. thus defir able .cotectenal
mind. Orheswife we muſi expe@; that oxvopt shen) Princess
-ere very:holy, tha Churches be sedinapily gidded by cargakand
uungod)y.aren 5who-wilda it ecoatdéng.to shair swands and
tatend?.. All: tbo wordd cetinet.anbwen-sthe cenlon-of this;
which 48, Honours sand. weak hom: be .cartainly.. ingot :xpicb
tp.indufisy by she-morldly, that is, thereat ft of mex. sapdadd
Bebe beacenly-mortsped pifens: And thay that feck Mall aſu-

- ably find +-Aod-(o-whileshc.bugnble,i holy perſon Mayethtul be —

is called, and she prond- eod.iwosdly, evho havc rhe. kernoſt
appetite, ufe all cheir are and friends to rife, . she. concluficn is
Aas fare as ſad, and dati been fo -proved by. woful. cuperizace
salmolt 1300 years. et a
4. another of Prides -protences is. Decengy, arid she avoid.

- ing ofseproech and ſcorn: If awe live not as.bigh as others, we
Grell de devided sax contemard; of thought to be (ordid,

- -beggerly. oz bafe.

A-ſw. 1.. This is oneof tha Gens and c&As-of Pride, that
it onakethsa greater matter-of ether mene thoughts .of.yex, chan
y0ou onght to make :. It eamnot bear comserppt.and ſ. o. n ſo ca-
ſBillyæs Mamilitꝝ cando: Too careful avuidipg. of contempt, is
the propeswork.of Pride. os sgeanted. chat, you fhouid

2 n

— — — — — — — D—
4 52 ~The iLife of Faith.
-noft be contemptuoss of your ju8 reputation, end alio thee
you thuft not by any cavficé affected fngulasicy, of by any
- praQice which is mdced uncomely, make your (clees the ſcorn
of others. But it is as true thet you muft nor defire a higher
eftimation than is really your dues nor yet be ever folicitems
for that which ts yous ducindeed; nor muft you follow the
proud in any thing which is contgary to true humility, fos the
keeping of their good report, nor go above yout rank to avoid
contempt. 3. Aod forget not whole good word it is shat you
fhould efpecrally regerd : Your truct honour is in the eſttem
of God, and all good men, and not in the opinion or praifes of
the proud. They thet are addited to this vice themfelves,
- perhaps mey deside thofe that go below.them (and yet they
will more envy thofe that go above them: ) Bat the bumble
_ will think much better of you for being bumble, and nothing
«can make yor viler in cheir eyes than Pride. Hf you were humble
> your felves, you would prefer your hanout with humble, wile
and fober perfons, above the opinions of the proud, whe
know not good from evil. UW
9. Another cloak of Pride is opinionative and doftrinal Humi-
. icy: When: we have heard and read much ageinft Pride,and aan
{peak(or preach )againft it,as freely and Aucntly,and vehement-
_ Jy, and movingly,as any othess sand in-all company and confe-
" ence fignific our diflike of it} when we sre much in diffwad-
ing others from it, and in extolling humility, and lowlinels of
mind ; this doth not only deceive others, bot very often the
(peaker himfelf; and makes bios think that he hath no great
degrecof Pride |
But |peculation, and ofiniog, end-talk »-are onc-thing, and a
renewed traly bumble foul is another thing. ¥fall this while you
are as great, and sife, and goed in your own eftectn,. and make
as great a matter of mens. opinion of you, as others. do shat -
‘Speak lefs againft Pride, your fpecches and -preachings ferve
_ but tocondemn your elves. Icis as eafie totalk sgeinft cove-
touinels, gluttony, and‘other fins, -while@he that condemneth
them, continucth in them, and condemneth-himéelf: Talking
againfi an ensmy, obtaineth no vi@ory; and talking egaintt
fin, may fignific what you have learsed to fay, ox perhaps vahat
Giflike you have to that fin at a dytence, o8-in fpecie, O° ie
‘,

o
.

an EC — — — — 0.

The Life Raith ==
antiber, when-yet you may damnably love jv'in your filer: Te
were well for Preachers, if it were as eafie or common to;¢on-

ques fin, as to preach againft it : But alesit isnot fo,

6. Another cloak of Pride is, The prefence of aveal paptial

‘bumilizy, togetber with an outward bumble garb. A man may be

really humble in fome, yea in many relpes, and, yct be ex-
ceeding proud in others : He may be vile in his own eycs, be-
cau(e he is confcious of many great and odious fins, and be-
caufe he knoweth that fin isa thing odious to God and all chat .
will be faved, muft be humbled for it; and begaalé ‘he know-
eth that his body is earth, and muft return by death to ‘filth

and duft; And he may go in fordid poor ‘apparel j ‘and ‘fuch
may have a humble tone and manner of fpecch; and perhaps

(peak fo felf-abafingly, as if there were none fo lowly as they :
And yet they may be exceeding proud of their fuppofed, wif-
dom, or fpirituel underfianding, and of a fappofed extraordi-

- nary meafure of bolinef, or revelations, or intereft in Gods or of
this bumility it (elf: Yea their common natural pridé may not
be taken down, though there be frequent exprelfions Of great
humiliation.. 7 en

And if the proudcft Gallanes can, with their bat ag your
foot, profels themfelves your bumble fervants, why may not _
Religions Pridegoasfar? © .,

And note here, that ch’s Religiows Pride, is of a higher and-
more aggravated Qrcin than the othey: x. Becaufe it is com-
mitted againft-more humbling means. 2. Becaule itis a fin.
againft more knowledge. 3, B.caufe it is accompanied with
the profeffion of Humility,and (0 is aggravated by more hypo-
crific, 4. Becaufe it is an abufe of more excellent things: Ir
is more odious ¢q turn the pretence of wifdom, revelations,
humility, godlinefs, good works, &c. into pride, than to be
proud as children are of cheir fine cloashs ; or as addle-brained
women arc of their precedensies. 5. Becaufe it moft pdioully.
fathereth it (elf on God, as if it were but che grateful magnify-

ing of his graces: To put Gods Name’ into the boatts of

‘Pride, and fay, Itbexk thee, Lord, that I am) not asotber men,
ner a5 thie Publican (Luke 18. 11.) To fay, God hath revealed
more to me than toyou; of hath made me more holy and -

ſpiritual than you, Iſa. 65. §. Stand by thy felf ; come not *

tos L 3. ' MeR.

- 454°

upon God.

The: Life vf “Faith.

mes for I am bolier thanthou : ‘This is, when Pride (peaketh ie,
moR odious blafphemy ; to father the fitſt born of the Devil
There arc two fad m&ances Of this kind of Pride, which are
now too familiarly fen among us. :
~The ane is in che cafe Of many consizced Hypocrites, yea and
many pillionagé fecblé Chriftians, who are slighted with the
texrouss Of thé Lard, and partly difturbed by their, guile, or
paflions, and partly take if to be atk honourable fign of humili-
ty co condema themfilves 5 and therefore will fill che cars of

Munifiers wich fad complaints of cheir fears and‘doubts, and

fins and wants,.as if they: would hardly be kept from dcfpera-
tion. Ang yet ifchey Know chat, another doth belicve them,
sid think aad (peak: as bad of them as they fpeak of them.
flvess, yea Whe do bu: ght chem, arid prefer others before

_ them, or plainly scpsove them fos aay difgraceful fin, they

well with.che,weth of Pridc again hym,, and will not cafi-
Jy think os ſpeak well of ſuch one : And they. lové him beft

thar thinketh beft of chem, and. praifoth them mo, even when

they mo8 difpraife themfelves, which theweth that man

may. bg scally bumled ta fome teſpects, and £- <a to be humbled

io more, and-yet at the heagt be dangesoufly proud.
The other inftance is, in che common fepsrasing Spirit of

Secctarians; and in particular, in thofe called” Quakers in theſe

times (For agamſi commanded feparatim from fin, by felf-pre-
fervation os difcipline, 1am fag from (geaking.) Their great
pretence of fingularaty is, to avoid and. detef the Pride- of
othess 5 they cry ont egeinft Pride as much as any. Their garb is
plains humility, and &if-emptinth, avd paverty of Epirit, is
their proklfien. . And yet when they ase fo iguorant,chat they
can (Carcé fpeak fenfe ; and when they underftand not the Ca-
techilm or Creed,. but have need td betaught which are the
principles of she Otacles of Gods they chink ‘they. are: taken
into thecountels ofthe Almighty 4 they ehink they «bound
in the Spirit,, and in -wildom, «1 fevelations, and in holinefs 5
and the wifeft and belief of Chrifts Minifcrs aud People, who
are as far above chem in knowledge and godlincſe, as the aged

.are above a fammering Infant, are proudly defpifed by them,
-and openly and impenitent)y seviled and railed st, as ignorant

/ fools,

— _—— — The Life of, F hse, . .

. fools, and ungodly, worldly, {elf (eeking men, and as the de-
ceiyers of the peo te, and ag Void of the Spirit which: could
e

never proceed go the heighe, that we have ,

their words and writings utter at this day, without a very

is made by madnefs, or little lels.

And herenote alfo, that it is no wonder if Rebgij dus Pride

can defpife the comnton applaufe of the world, and bear a great

deal of ignominy from thi vulgar ; becaufe they heye learnt {6

_ much as to know that wicked ‘men are fools, and bafe, and’
their jadgment is no great honour or difbonout to any mans
end (at god nd |
molſi to be ‘regarded. ‘And’ thercfore itis with them whom.
they think tighlich of themfelves, that they defige ta be
throught highlictt of, and it. is amorig, the Religion fri, that
Religuus Prive doth fith for honour: even as fnen that ate.
proud of their Learning, do hunt af-er the applaul of learned

» me .

mien, and can defpife the judgrhent of the nbleayyéd ugar, ag”
. ee 5 !* rf pete &

quitebelowthem: |

I know that'chis laft inftance of Pride, 14 not alwaie an at-
tendant of Profperity : But oft it is, & kind of wantonnelé’
thence arifing, which is much reſtrained ‘in ſuſtering times:
And being {peaking of the reft, thoog't ‘not tect to‘ pals
it by. 8, bi- swap e Lot $: ~ yo wade, Dat

— —— ae
' } . - 4—

Direct. II Vnderſtend which are tbe ordinary effets end
charaGers of Pride, tbat you may not Rue in it, ahd perth by it,
swhilft yeu thought you bad overcome if.” -Ay this time (Bavifie’.
ſaid more of it clfewhere) Ethalt tectte dat thefe: anirks *

proſperous Pride , end. fhew the contrary fignt of low." ,

hinefs,

a. Thehigh minded are fe. wiled, add wych additied torule:
and demincer. They would have their owa wills, ‘in all thee.
own matters, and arc hardly -b-ought to ſabmit to the judg-
ment and will of others. Obsying gocth quive: agiinit their
“grain, any-furcher chag they hike the commands of ‘thicir {u-
periours: And if they are m any hope of reaching it, they
afpice co be the Governewrs of others, that they miy fill @and

. uppermon, a

en it aud which.

iy, men only are truly wife, and thei judgment

Strange degree of Pride, and fuch as cither maketh men mad, or’

J ad
2

eume ~——- ee - - - - — +

————— — — — — — —
uppermoſi, and have their will in all the matters about them,
as wellasintheisown. If there be a place of Power and Pre-
ferment void, the proud man is the forwardeft expetlant , and
maketh no great queftion of his fitnefs; but thinketh that he
is injured if he be put by, how worthy a man foever be -pre-
ferred before him: He (nuffs and (corns at inferiours that flick
at his mott finful and unreafonable commands; and thunders

out the charge of Rebellion or Schifm againſt thofe that que-
> ftion his infallibility, or chat will flick at obeying bim before

- God, and againft him; as if he had been bors to rule, and
‘other men to obey bim ; and all dohim wrong, who fall not
‘down and worthip not his will,at che firft intimation: Though

perhaps he be but a Miniſter of Chrift, who thould beasa litele
-child, and the fervant of all, and ſhould ftoop to the feet af
the pooreft of the flock, and fhould receive the weak, and bear
with theisinfismitics ; yet Pride -will there lift up the head,
‘and forget ali che humbling exémples and admonitions of
Chrift, and will cither feck to draw Difsipies after it, by focak-
ing perverfe things, AGs 20. 30. ox forget 1 Pet. 5. 3, Neither
-an being Lords over Gods beritage, but examples tothe fick,

Bur on the contrary, the poor in ſpirit are readier to bey than
rele, as knowing that reling requireth the greater pasts and
graccs; and are enclined to think others to be fittes for places
of Teaching or Authority than chemfelves (further than clear
experience conftraineth them to know the contrary : ) For is

‘honour they prefer others, inftead of ftriving to be pecferred be-
fore others; They have a tractable, humble, yielding difpof- |
tion, except when they are tempted to fin. They are gentle,
and eaſie tobe entreated, James 3. 17. and can fubmiz them-
felves to one anotber; yea and be their voluntary fubjcQs, 1 Pet.
5. 5. Epbef. 5.21. (Yet not becoming unneceffarily che fer-
vantsofmen; but chufing it ratber when chey #ay be free.)
They areas little ebildren, in that they expect not rule, bue to |
be ruled, Matth. 18.3. They have learned toferve one anothcr -

. in hve, Gal. 5, 13. and rake it not for Chriltian love, that.can

do good only upon terms of equality, and cannot fteop to vo-
luatary fervice. They can go two milc with him, that.com-
pellech them to go one: No min morc obedient when you
‘@ommand not fin, For as he affecteth not to be called Mafter,

— — — ———— — — — —

The Life of Faith.

or Rabbi, or to have the higheft feat or name (Met. 23. 11,
&e,) Sohe hath learnt not co pleafe bimfelf, but to pleafe ethers
for sheiv geod to edification, Rom. 15.2. Efpecially if he be a
Paftor ofthe Church, though he do by an exceling light, and
deve, and goed life, keep up the ‘true honour of his calling;
yet is he the more averfe to Lérd it over the flock, becaufe he
knoweth thet be muſt be an example fe them: ‘And it is not an
‘example of pride, but of lowlinefs, which Chrift Wid give, and be
muft give, and therefore both are joyned together, 1 Pet.

3° 3s 5: mo.
2. The Proud do make too prest a matrer ‘Of that Honour.

which perhaps may betheirdue: They plot for it! they fer
their heartsuponit. If they are ſſighted, or others préferted
before them, their countenances are caft down, ds Caivs 5 or
they are troubled, as Haman ; ot they will revenge it,as Cain,
and as Joab upon Abner: Touch their hdnour, end you touch
their hearts: Defpife them, and you torment them, or meke
them your enemies. — DR es
Bat the Peet in [pirit regard'their honour, as they do bifiet
matters of this world; that is, with moderation, and {0 far
as it is conduycible to the honour of Religton, or their Couns
try, Or cothe ſcrvice and baſineſs of their ves. They will not
be Prodigals of that which they may ferve God by: and they
will not be over-defirous of that which maybe 4 bait tò Pride,
and a foare to their fouls, though it gratifie che flethly fancy.
They will {eek it, as if chey fought it not; and poffefs ir}: as
if they poſſeſi it not, remett bring how vain a thing man is, and
hew little his thoughts or breath can‘do, to mae us happy :
God is fo great in a Believers eye, and man and worldly vani-
ty is fo fmall, chat a lowly mind can fcarce have room and
time to regard che honour which is the’ prond mans portion ;

becaufe he is taken up with honouring his God, and efteerm- =

ing the honour which confilteth in his approbation. oy
Therefore it is tolerable to him, to be made of novepat ation,
to be laden with seproaches, to be fpit upon and buiffered ; fo
be made as the {corn and off-{couring of the world, and co
have his name salt out as anevil doer, fo he be not an evil doer
indeed, 1 Gor. 4 13. Luke 6.22. Whatever you think of him,

or whatever you fay of him, he knoweth that it is little of his
| Mmm concernment :

730 The Life of Faith.

455

conceynment : your favour is not his felicity ; nor are you-che

Judge, whofe fentence muſt finally decide his caufe. He
-bumbleth bimfelf, and therefore can endure to be bumbled by

otbers, Hecbuſetb the lomeft plece himicif, and therefore can

endure to: be low, 1 Cor. 4. 3,4,5- Luke 14. 11. & 18.14,

& 34. 10. U

The bigh-minded are aſnamed to be thoughe to come of a
low de(cent y on that.their Parents or Aaceftors were porr : And
if their Anceftors were rich and great, chat litcle honour doth
help to elevate their minds; becaufe they want that perfona)
worth which is .honourable indeed, they are fain to adom
themfelves with theſe borrowed feathers.

But the lowly know chat if Riches prove ſueh a hinderance

-of falvation, and ſo few of the rich proportionably are faved,

as Chrift hath told us, it can be no great honour to be the off-
fpring of the rich: Ic is a fad kind of boaft, to fay Fmy An-

celttors are.liker to be in Hell than yours; or if any of them be

in Heaven, they came thither 4s a Camel through a needles
eye. |. We know we are all of the common earth, and: there
our fleth will all be levelled, and our nobleft blood will tuen to
the common putreſaction: We are all the feed. of finful Adem ;
our Father was an Amorite, and our Mother an Hittite, Exch,
16.3. And good men have ufed humbly to lament their fore-
fathers pride and wickednefs,inficad of bosfting of their world.
fy wealth; as you may read, Neb. 9.16, 39. Dan. 9.

4- The bigh.minded are afhamed to be thought peor them;
felves: Becaufé wealth is the Idol which they moft honour;
they think chat it will moft honour them. Becaule they fee
that moft men admire and honqur it in the world; therefore
they being of the werld, de judge as the world, and conform
themfelves co its opinion. Even the-peor that is prend, is

_ afbamed of his poverty, and would be fain accounted rich.

But the owly are not afhamed to fay with Peter, 4s 3, 6.
Silver aud gold bave I none ; while they have better riches to
rejoyce in: Theyare glad, when with Pau! they can fay, We
ave poor, but waking many rich, 2 Cor. 6.10. They will not de-
ny, or caft away any riches (which God doth lend them) be-
caufe as his Stewards, they. muft be accountable for them .to
their Lord. Bue they.take it to be no thame to -be liker Chat

' t

The Life of Faith. .

than Cræſu; ox likes his Apofles than the Prelaies and Car-
dinals of. Rome , or to be of thofe poor that are poor in ſpirit,
whoare rich in faith, and heirs of Heaven, James 2.5. Math,

459°

5. 3. Nor is it any defirable honour to have ovr falvation fo |

mach hindered and hazarded, as the rich have. God, and An-
gels, and wife men, do think never the worfe of a good maa
for being poor. | :
3. The bigh-minded are therefore ufually addiGed to fome
exceſs in ornaments and apparel, becaufe they would be taken
to be rich and comely (uniels when their Pride worketh fome
other way.) Yea, if they be never fomcanand poor, they
would feem by their clothing to be fomewhat richer than they
are; Or would berich in hypecrifie, or outward appearance,
exceptit hinders theis relief. They that wear (fc clothin
were wont to dwell in the houfes of Kings, Matsb. 11.8. bue
now they dwell in the houfes of moft Citizens, Tradefmen,
_ Husbandmen ; yea of Minifters themfelvcs ; wives, children
and ſei vants are commonly fick at once of this difeafe: And
though it be one of the loweft and foolifhel gamcs, which
Pride hath to play; yet women, and children, and light-
headed youths, do makeup the greater number for this vani-
‘ty > while the pride of the graver wifcr fort, doth turn it ſelf
to greater things. CT
ut the lowly who are not afhamed to be poor, ase not
_gthamed of poor apparel ; Though they are not for unclean-
lineſs, nox for an affe@ed fingularity, for oftentation of humi-
lity 5 yee they had sather go below their rank, than above ig,
_ as taking Pride to be a greater ſhame and burt than poverty:
“Hftheir clothing be convenient to their health and ufe, and
not offeplive to others, it fuffi:eth them; anda patch, or a
gent, or a garment that is old, will not mike them bluſh: they
have learnt, 1 Pct. 3. 3. (Whofe adorning, let it not be that out
ward, of plating the bair, cr of wearing of grld, or of putting
ons of apparel, but the hidden man of the beatt, in that” which i
not corruptible, even of a meck and quict fpirit, which is in the
fight of Ged of great price. , oo, :
fre bigh- minded have high thoughts of worldly pomp,
and wealth, and gicatne(s ; and think of fuch as ‘excel in thefe,
_with great.cftecm and reverence ; They bow to the man thee
a Mmm2 — ham

oe tent —— — me

The Life of Faith.
hath the gold Ring, and the gay spparcl, while they flight the

b-fRand wileft that are poor: They blefs the Covetous whom the
‘Lord abborvetb, Pfal. 10. 3. And they chink if they be poor
‘and low themfclves, how brave a thing is it tobe high and
rich: And had far rather be rich than gracious, and be higher
sn the world, than to have 2 lowly mind.

But the humble have learnt of Chrift to be meek and lowly,
Math. 11. 29. and are fill learning it of him more and more ;
They had rather have Pauls beart, that counted all things as loſ⸗
aud dung for Cbrift, and learned to abound and to faffer want, and
in every fate tobe tontent, than to be. lifted up with worldly
vanity, They know that it is better to be of a bumble ſpicit with
the lowly, then to divide she fpcils with the prexd, Prov. 16. 19.
And as che brother of low degree (being a ſanctified Behever
that can ule all fer God ) muft rejoyce when he is exalted; fo
mutt the brother of high degree, when heis made low, Fam.s.
9,10. They pitty a Divesin his purpte and filk, ‘more chins
Laxerw at his gates in rags. They with not too cagerly Or
ſo dangerous an exaltation, from which they feefo many ter-
ribly caftdown. They mach more hondura poor Betiever,
than a pompous finner. For fn their eyes @ vile perfom is con-
temned but they bonour them that fear the Lord, Pfal.xg5. 4.

7. The bigh-minded are afhamed of low employments: If
they Be feen doing ſuch work as is accounted bafe, or proper
to poor inferiour perfons, they think they are difhonouted : if
the proud fort of the Paftors of the Church, had been: fent 4s
Paul and the Apofiles, to travel about the world on foot, and to
‘preach the Gofpel in their humble fclf. denying terms, they
‘would have faid that this was an unfuffcrable drudgery ; and
Chrift muft have provided more encouraging rewards of tearn-
ing, or elfe he thould have been no Matter of theirs. Yea a ſu-
vant chat is prowd, will difdain the loweft’ works of your fer-
vice, as if it were a difgrace to ftoop fo low. |

But the lowly do learn of Chrift another leffon. He ftoopt
to wath and wipe the feet of his Difciples, co teach them what
to do toward oneanother. Not as the Pope doth once a yeat
wath fone poor mens feet, by a Scenical ceremony, For: ety
‘and Charity are both turned into imagery and cerethoay by Si-
tan, when he would de@roy themy but ferioufly ‘to mftraa

his

— The-Life of Faith.

his Minifters themfelves, what lowlinefs they muft ufe to-
wards one anather, and to all the ftock. Chrift went on foot
to preach the Gofpel, and (o did his Apofiles y not to oblige
us to do fo when weaknefs doth forbid us ; nor to deny the be-
nefit of ahorfe, when we miy have it; but ¢o teach us that
neither Pride fhou'd make us afhamed to go on fuot, nor lazy-
nefs make it fem intollerable, when we are calied to it. When

Chrift would appar in frare ac Jeruſalem, he rode upon'a bor-_

rowed Aſs, tofullill the Prophecy, Z4cb: 9: 9. Bebold thy King
cometh unte thee, oteck and fitting iupen un Afi, Matth. 21.5. Pend
refuted not (with other Preachers) to labour at the trade of
a Tent-maker, 42s 18. 3. Aad Tinecthy was not aſtramed to
bring him his cloak and parchmeats,(d greet aJourney,z Tim.
4-13. Nothing is avoided: by the! lowly ‘as a Theme, but thet
which is difpleafing:to God, : and: dilagreeebte to his Chriftan

duty : But not chase which he cen call the (trvice of God, and

which God accepseth and willreward. |
8. The bigh- minded ate. sfbhmed of rhe ‘sompany and familiz-
rity.of thepoer Cuniels-vehtn they feek for applatfe by ‘poptilas
_ sity s) And they gicatly affve the —* and donipany ‘of
therich, James's, 4,6;: Therefore Selomok ith; thet rhe rich
bash many friands, Prov. 14.20, When the poor 'i{'wated of Bie
we our. ° ; . : . ; nr oe
‘ Bat the lowly chufe to converf withthe low. For ſo did
rj who was our pattesn's ‘and it is his’ Law [Rone 12: 46.
Miud not bigh things, bat condefcend tomin:of low effate: Chtitt
was not athamed to call us brethren, Heb 3.11; nor will ie be:
afhamed ſo to call the leaft of his true Difciples before God and.
Angels at the dreadful day, Matth.25.40. & 28. 10. F.b.20.17.
They ase the moſt honourable company, who are dkeft te
Chrift, and ase the wife, and: the bolieſt ; ‘and not chote- who
arc likeft to his crwaifiers and sremies, ‘ad have ‘their partion:
-in this world. . ; ot 3 — ey fEY ae,
9. Pride is ufually attended with nin enricfity’s ‘curiofity
in Ornaments, in fathions,.in difireflings, in attendance: infur-
mitre, inspoms, aad in alvandance of fae}! inconfiderdb!e cit-
eumftances, . The proud: (wig go thiatowes way) do make

a great mattce of fo many fuch evifies,thad their Minds tye no

room forthe gecate things: (Ehey. donot orfy trouble them-
: Mmm 3. felves,

461

The Life of Faith.
ſolves with many things, while the one thing nerdſut is the more
negle&ed (Luke 10. 42.) bat all about them mutt be parta-

- kers of the-trouble, What abundance of crades ‘doth Pride
- maintain? -and how many are continually at work to

ferve it ? .
But the lowly who mind not vain oftentation, do fave them-

. felves-all chis unprofitable pains: They can avoid undecent

fordidne(s, at a cheaper rate chan by proud curiofity. They are
accurate and curious in greater matters, in doing good, in ſe-
curing their falvation, in eſcaping (in, and in pleafiog God ;
which will one day prove a wiſer curiofity, than to be curious
in coust{hip, and complements, and dreflings, and other imper-
tinent childith things: Though the leaf jaf decency is not to
be negleted in jts place, it is foolith pride to prefer it before
things of importance and neceflity. Mans mind and fime are
not {ufficienc for all chings ; Somewhat muft be omitted’; and
its wifdom which chuſcth to omit the lealt, and folly which

” chufeth to omit the greateſt. Asin Learning, they provethe

{oucdeft Scholars who {pend their fudies.on the moft excellent
and uleful parts of learnings . whilftchofe that too much ſtudy
things ſuperfluam, are evex cmpty of neceffary knowledge : It
is fo alfo in the actions of our lives: As Panl fo vehemently
condemneth vein jengling about waneciffery and unedifying
queftions, though yet trath was not contemptible in tboſe mat-
ters; foallo vsin curinfity, and wnedifymg diligence ( though
about things not altogether contemptible) is but rhe perilous
divgrfen of the mind, from greeter things, 1 Tim. 1.6,7,

10. The bigh-minded cannot endure to be bebcldex (unlefs
‘neecflity dx covetoufnels prevail againft their Pride.) But they
would bave all others bebolden to thew, that they may feem 3s
petty Deities in the world. O how it paffeth them up to
have the people depend upon them, and acknowledge them

~ for their beneſactors, and to havé crouded facrifices of chanks

‘gnd praife. to.be offered them:as:they go abdut the fireets: If
they were accounted {uch as, tite world could nbt live, nor be
happy withouc, cheans an boing ith’ nboft nrceffary parts or pil-
_ laxs,thereof, agthipg.could mortcdnrenttheirhumour: =

_.- Bucchelowly, oping, Befizeth rather 10 do goad, than to be
oad Gobo - known

— oO

The. Life: of Faith.

~ known to do it :: And it is not mens unthankfulne(s that will
take him off, becaufe it is not their thanks whichis his reward:
He would be as like God as he can in doing good, but not for
his own glory, but for Gods. Ashe is Gods Steward, it is with
_ God thathe keepeth reckoning; and if his accounts will pafs

with bie, be hathenough. And if God will have him to need -

_ the help of orbers, he is not too ftout to feek and be beholden.
Though every ingenious man fhould valuc his freedom from
the (ervitude of man, 1 Cor. 7. 23. and if he ean be free, foould
chufe it vatber, verſ. 21. (And the borrower is afervant to the
lender, Prov, 23.7.) And we may fay with him in Luke 16, 3.
Zo-beg I ane afoamed: Yet here humility will make us loop,
seben God vee ivetbit, Chrift himfelf gefufed not to be a. Re-
“ceiver, Luke 8.3. No nor to ask adraught of water, Fobs 4.

463

And poverty is oft a great mercy tothe proud, to take them

.- down, and make them ftoop. Zhe rich anſwereth roughly; sur
the por uferh intreaties, Prov. 18.23. So much of the Marks
of Pride. ~-:
————— —— — —
Direct. III. Overlook not the odieufucfs and peril of Pride, I
will name you now but a few of its aggravations, becaufe I
have more largely mentioned them elfewhere. |
"we Icisthe molt direct eppofition te God, to fet up.our {elves
‘as Idols in his place, and (cck for.f me of his honour to our

felves.
2. It is the firft born of the Devil, and an imitation of him

-1t

whom God in nature hath taught us to take for tho greatett .

enemy of him and us; and the moft odious of all the creatures .
of God.

3. Ic is madneſs to fall by that fame fin, which we know was
the overthrow of our firft Parents,.and of che world,

4 And ic is fotsifh impudency in fuch as we, who know that
our bodies are going into rottennefs and duft, and think in
what a place and plight we muft there lie, and that t hoſe daies

‘of darknefs will be many: And who know that our fouls are

defiled with fia, and if we have any faving knowledge and

grace, it is (mall, and mixt with abundance of ignorance and .

corsoption and the nature of it is contrary to Pride. .

Sv It:

464

The Life of Faith.

gL DELILE AL ALL eee — —
5. It is contesry to the defign of redeething grace, which
_ is to fave the humble contsite foul,

6. Yc betrayeth men to 2 multitude of other fins (as vanity
of mind, lofs of time, neglect of duty, ftriving for preferment,
quartelling-with others, upon matters Of reputation or prece-

a And it is a fin that God te {pecially engaged spainf, and

the ſureſt way to de jection and fcif fruftration, 1 Pet. 5. 5.

Fames4. 6. Ifa.a.12.Prev.ig 32. & 16.5. & 21. 4. Pfel.138.6.
& 31.23. Fob 40.11, 12. Luke rq. 11. & 18. 14,

II. After theſe three genersl Dire@ions, I ſhall bricfly game
a few pasticuter Ones. 7
Diredl, 1. Remember continually what you ere, and what
you were, what your bodies eve, and will be, and what yous
fouls are by the pollution ‘ef fin ; and how clofe it flill adhereth
toyou; and from how great a miſery Chrift redeemed yoa:
He neither knoweth his’ body, nor his foul, his fi, ox sifery,
ner Chrif, nor grace, who is a fervant unto Pride.
DircB.a. Remember the continual prefence of the mof ho-
ly dreadful God : And can Pride lift up the head before him?
Dire®. 3 Loekto theexample of a humbled Saviour, and
lestn of God incarnate tobelowly, Maetrb. 11.29. From his
birth to his afcenfion, you may read the ftrangeft Lectute of
Lowlinefs, chat ever was delivered to the haughty world.
Dire. 4. Turn all your defires to the glorifying of God;
femembring that you were not made for your own glory, but
for his. |
Dire. 3. Think much of the beevenly Glory, and it will
cloud all the vain: glory of the world. )
Dire, 6. Think what it is that is your honour among the
Aogels in Heaven, and what is moft approved and honoured
by God himfelf; and therein place your honour; and not in
the conceits of foolith men.
Dired. 7. Laltly, Make ufe of bambling occafions to exerciſe
Jour felf-denyal and lowline{s of mind. I commend not to you the
pious folly of thofe Popith Saints, who are magnified by them
tor meking themfelyes purpofely ridiculous to exerci thes
. amily

humility (as by going through the ftreets with their breeches
on theis heads, and othes ſuch fooleries: ) For God will give
you humbling occafions enough, when he feeth good: But
when he doth it, be fure that you improve them to the abafing
of yous felves: and ule your {elves to be above the efteem of
man, and to bear contempt when it’s caft upon you (as Chrift
did for your fakes ) though not to draw it foolifily or wilful-
ly upon your felves. He that hath but ence born the contempt’
of men, is much better able to bear it efterwards, than he that
sigver underwent it, but ehinketh that he hath an entire repu-
tation to preferve: And he that is more follicitous of his du-
_ ty, and moft indiffcsent in point of honour, doth afually bea

re his honour by fuch neglc@, and alwaics beft undergo

e . t

CHAP. XVI.
Hose to (cape the fin of Fulnefs or Laxuryly Faith,

‘BE fccond fin of Sedom, and fruit of abufrd Profperity, :
is Fulneſt of Bread, Ezek. 16 49 Concerning which (ha-’
ving alfo handled it elfewhere more at large) ¥ thall now bricf--
ly give you thefe general DireCtions firſt, and then a few thae
are more particular. 7 4
Dire. 1. Underfland well what ſenſul Fulneſt is 3 It is ſin-
ful, when ic hath any one of chefe sll conditions... oo
1. When you eat or drink more in quantity, than is ton.’
fittent with the due prefervation of your health: or fo much’
as burterh your bealth orresfon, For theufe of food isto fir -
usfor our duty 5 and thérefore.that, which difableth and wfc"
etbus,istoomuch But here both the preſent and future mult

bs confidered.

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466

The Life of Fich. J

be ple aſed in order toa bigber end, that is, 1. Sofar as it isa
truc divetier what isfor our be-lib, and will be b-ft digefied :

2. So far as by moderate and (cafonable exbrteration, it frreeth

us by cheerful alecrity for our daty : and cherefore it hath bæn
good mens ufe to have bely feafts, as well as holy fats. Bae
the appctice muft be seflsained and denyed, 1. When it is
agaisft bealsh: And 2. When it bindercth from Amy: Or
3. When it would be che wltiaate end of our repaft, and there
is no bigher reafon for it, than the appetites delight. |
It is not faid chat the Senfualift in Luke 16. did cat tov wench :

but that he fered fumpructfy every day, and chat he bad bis good
thicgs bere : that is, that he Lived to the pleafing of bis fl fo. Ye
is not faid of him in Luke 12. 19,20. that he ate or drenk ¢
much, but that he faid, Soul, take rby cafe, eat, drink, and
merry, that is, that he preferred the pleafing of his eppetite
or Ath, before the everlafting pleafures. The fia of the Hrac-

‘lites was, that they wese weary Of va Manna only, fo ma-

ny years, and defired ficth only to pleafe sbeir appetite: and
therefore is is faid, that they asked meat for their luſt, Pfal.78.18.
that is, to pratifie their fieth or fenfe. And the terribſe chreat-
nings thundered outby James again the rich, are on ſuch
accounts, James 5.4, 5. Te bauetived inpleafure om earth, and
been wanton; ye bave nouriford your bearts as ina day of flaugh-
ter. Ard we ase commanded to make no provifien for the fe,
to ſatu ſie the wils or lufts thereof ; that is, meerly or chicfly to
pleaſe ourfenfes. : |

3. lc is fixful Fuincfs, when you neediefly firengthen either
luftful ox fluggifo inclinations by the quemtity or the quality of
your food. I know nature muG not be famithed, nor our heakh
and life deſtroyed, under pretence of conqaering fin : Buc whea
neceflity of life and healch doth not require it, all chet muft be
avoided, which cherifheth any vicious difpofition. Aod thefe
two are che ufual effe@s of fulnefs. 1. Some, efpecially idle
youths, abound with Inftfal thoughts and insimations, which
fulne/s greatly cherifheth ; and pleafing their appetite, is the
fuel of cheis luff; when asif they would drink water, and cat
eourfer food, and little of it (nd withall be laborious in fome
frious work) their hilis would be more extinguifhed : Thefe
perfons axe guilty of Ginful Falwefs, if they take but neer as:

: The Life of Faith, |
much es other men may do; becauſe for che pleafing of one
. haf, they feed another. ,

2. Orhe rs that are flegutith and. dal, can never feed fully,

but they are beevy and dresfie, unfit for prayer, and urfit for
work : uſualiy the health, .as well as the confciences of thé
perfons, doch require a fpare kind of dyet ; and chat which is

but enough for others, is too much for them. Becaufe the
avoiding of fin, andthe perform ince of our duties, isthe mrafure -
d ® . :

of out food. :
4- Itis finful Fulnefi, when any of Gods creatures are taken

vitbom any benefit, and invain, It isafinto tske any. more

than we have caufe to think is fike to do us good ; though we
thovghtit were like to do no barm. That whch is ufed on'y to
gtatific the appetite, or for any other urproficable caufe, and
neither furchercth beatth cor duy, is finfully ceaw.y. And
if vain words be forbidden, vain esting and drinking can be
no better. -
The evil of the fin is, 1. Becaufe man bcirg a rational crea-
ture, thould do nothing in wein: 3. Beeaule we are Gadi
Stewards, and muft give an account of all our talents: 3. Be-
caufe Gods mercies are not to be contewned, nor caft away aS
- Mothing worth. 4. Bue efpectaily becaufe there are thoufands

in went, while you absmd; and if you {pend that in vain,

which others nerd, you wrong God, and rob them, and thew
that you want love'to your brethren, and prefer your appetites
* before their nece fities. If you think any ching that you have is

ablolatcly yeur esa, you are but foolith pretenders againft -

God : But if you know that God hath lent it you for his fer-
vice, how dare you cattit sway in vain? Jeb. 6. 12. When
Chrift had maltiplied food (or fatisfied mene appetite) by mi-
racle, he {aith, Gather ap te fragutents that remain, that werbing
be ict: Nothing chen mult be Jot, on your felves or others. ©
5. To beftow tes mneb cot upon the belly, is a Ginga) Fuiurſi
too; though the quantity of food be never o ſimall. Coft is too

much when it is more than is profitable, of when the cof éx- | -

cerd:th the profit. The seafonsof this are the fame a6 of the
formes; beceufe we are Gods Grewards,and mut give account
of ail chat we have,end muft improve it aif 06 ow Maſters ule 5
and becaufe choufands want what we might fpdre, and{iper-

Nnn 2 fl oufly

— — —

(468

The -Life of Faith. ~

_fluoutly expend. Whar are the occafions which will jufifie

{ome extraordinary coltlinefs, is too long now to explicate.
In generat, it moti’be for fome end and benefir, which is better

- than any which might be procured otherwife by that expence :

Bur pride or sppetite are no judifying caufes of it. It was faring
fumptuouſſy which was that carnal Gentlemens fin, in Lake 16.
Ie is fard of fach, Poil, 3.1%. that theis belly is theie God, for
they daily facrifice. much more to it, than they do to God:
Many hundred pounds a ycan_ is little enough for many mea
to facrifice to their throats. Itis fuch-a facritice which F ames
calleth, the eberifsing of their bearts as in a day of flaughter,
James 5. 5. Fhis isthe bid treefure which their belies ere filed
witb, Plal. 17.84. The rich mans full berns, Luke 12:20. were
but to fil bis belly, and pleafe.bis fi: [Thou baft encugb leid up

for many yeavs.| For what?) why for eafe, and eating, and

- drinking, and mirth, «They think it is their crs, and thac they

may {pend it onrbemfelves ; but O che terrible accoune! As
David would not offer that to God which cof bint n thing,
2 Sam. 24. 34. foncither will they. offer.teo cheap a ſacriſice co
their bellies. But luft deferveth not mach cof : He that is
your God, is the God of others as well as ef you; and careth
fog chem as well as for you; even when he giveth them lefs
than you: And he giveth it yaw, chat yeu may-have the tryal,
and the bosour of giving it eccording to his will to them.

Ic is every mans duty to chule the cheapeft dyet (and other
accommodations ) which will but-anfwer his lawful ends ;that
is, 1. His bealth and welfare : 2. Aad the meet entertainment
of others, and-the eveiding of thefe evils which are greater than
the-charge.

He chat loveth hisneighboures himfelf, will not {ce mul-

- titudes cold and hungry, while he gratifieth his own fenfuality

with fuperfluities. Though all men are not to live at the fame
rates, yet all are to obferve this common rule of charity. and
ality. Fie Rale given by Paul for æpparel, muk be ufed al-

fe for our fecd ; that women adorn themélves with modeft

apparel, wich thamefefinefs and fobriety, not with broidered
hair, or gold, or pearls, or. coftly array, 1 Tim. 2.9. So muft we
feed with: moderation and fobricty, and not with tee ric
ante Ind Gad

The Life of Faith: | 469
SG. And it is a great aggravation of shis fin, to beſtow too. |
mach of our time upon it : hen thofe precious hours are
ſpent in needlefs cating and drinking, or fitting at it, which
are given us for far greater work, Though no fcc time can be
” determined for all men, yet all muft feed as thofe that have —
fiill neceffary bufinefS upon their hand, which ſtayeth for them,
aud for which it is chat they cherith themfelves: And there-
forse tet not time pafs away in vain, but. make hatte to your
work, snd feed not idienefs inftead of diligence. ,

. kad the root of all this mifchicf, is, when the bearts of
men ave fet upon their belies; and cheis fancies and wits are
flaves unto their appetites : when they are not indiff. reut about
things indifferest, but make a great matter of it, what they
(hall cat, and what they thall drink, beyond the neceflity or
real benefit efir. When they are troubled iftheir appetite be
but croft, and they are like crying children or fwine, chat are

’ diftentented and complaining if they have not what they would
have, and. if their bellies are not full. When they are like the.
Tfvseiines, that wept for fir, Numb. 11.4. Becaule they ferye
not the Lord Jefe, but their own belies, Rom. 16, 17, 18. Bue .
the poor ix piri, can live upon 4 little, and mind the things of
the Spirit fo much, that they ate more indifferent to theia ap-
petite. And cuftom maketh abftinence and temperance fweet
and ¢afictothem. Fora well-ufedappetite is like well-taught
childsen 5 ‘not fo unmannerly, nor craving, .nor bawling, nor
troublefome, asthe gluttons ill-ufed appetite is. It troubles
mens winds, and taleecth up their thengbts, and commandeth
their eſt ates, and devourcth their time, and turneth out God,

and all that is holy; and like a thirft in a dropfic, it de oureth
all, and is fatisfied with nothing, but encreafeth its ſelſ, and-
the difeafe : As if fuch men did five to.eat, when the temperate
do cat fo live. -

8 - Laftly; It is the height of this fin, when you allo cheriſo
the gulefity and excefs of otbers. When for the Pride of great
boufe- keeping, you caufe others to wafte Gods creatures and
thetr time; and wafte your effates to fatisfie their luxury, and
to procure their vain applaufe, Heb. 2.15. Wo to bin thet
giverb bis neighbour drink ; that patteft thy bottle to bim,and make-
oft bim drunken alſe. This .is the Fuinefs which is forbidden of :
Ged. : Non 3 Objcfẽt.

“S50 t*O”””S*«CST «Life off Faith

Object. But is it mot faid thas Chrift same cating end drinking,
and the Pharifees quarreled with bim aud bis Difciples, becanfe
they did net faft as fobn aud bis Difciples did, ond. they soled
bime me perfon, and 6 wins-bibber, « friend of Publi-
~ cans an rs. | 7
Anfor.%. Fobn lived ina wildeznefs, upon locufis and wild
honey : and becauſe Chrift lived not fuch an euftere eremetical
life, che quarrelfome Pharifees did thus caluamiate him. Bat
_ Chrift never lived in che leaft excels. Mark that pare of his
fife which they thus sccufed, and you will find i¢ fach as the
fenfual will be loch to imitate. 2. Chrift wes by office to con-
verſe with Publicans and finners for their cate: And this gave
occafion to the calumnies of malice. 3. There was a diffcrence
of Reafons for Fobn’s avfterity, and Chrifis: But when be, the -
Bridegroom was taken away, he (cretelleth that bis followers
thould faft. 4. Chrift fafted forty dates at once, and drank wa-
ter, andlived in perf temperance: Lmicate him, and we

will not blame you for cxceſs: His example preached poverty
in ſpirit. |

Dire. 11. Remember the Reafens why fulnefs and gabfay
sre fo much condemned by God, vix.

1. A pampered appetite is waruly, and feedeeh your cencu-
pifcence. The fich is wow become our weft dexgerens enemy ;
and therefore it muft be dangerous to pamper it, to the
Grengthening of its lufts: When even Paul was put to bffe
andtame it, and bring it into fuljection, for fear of proving 3
caft-away afterall his wondrous labours.

a. The pleafing of the appetite too much, corrupteth the de-
light and relife of the foul. Delight in God, and Heaven, oud
Hlinefs,is the fumm and life of tue Religion; and the é-

‘Lights of fenfe and flefoly appetite, tun away the font ſrom this,
and are moſt mortal enemies tothcfe true delights. Far thy
that are after the fl.fo, do minder favour the things of ebe fits
aud they that are after she Spirit, the things of the Spirit, Rom:
8.6,7. And thecarnal mind is enmity to Ged: if it cannet b¢
fubjeB to bis Lave, cesteinly it is unfit co rellith the (weeemnt& of
his Love, and ſpiritual mescies. | |

3 An]

‘The Life of Faith. |

3. Andthe ThAgbts them(clves ase coreup ed and pervegt-
ed byit: They that ould be thinking and caring how to
pieafe God, are thinking and caring for their belies. Even
when oll their powers thould bc employed on God, in medita-
tion, ‘or in prayer, their thoughts will be going after their -
fiefhly appetite, os Exchiels hearexs were after theis covetouf-
me&, 33.34. Anda fome of Chrifts hearers were after the
oaves.

The ufe of pleafing che flethly appetite doth make meg
need riches, which — anda ſnare. Such maſt needs
baue their defires fatiefied, and therefore canset live ona little :
And therefore if they bave riches, their ficth devoureth almof
all, and they have little to (page for any charitable ules; And
if chey beve none, they are tempted to Real, of get it by forme

unlawful means. And fo it tempteth them to the love of

money (which isthe root of sl} evil) becanfe they love the
luſt which needeth it.
5. Andis maketh them stterly wafit for fuffering (which

Chaift will have all his followers to expe.) He that is ufed °
to pleafe bis appesite, will take that fora grievous Life, which |

avother man will fee] no tsouble in: Ifa full fed Geotleman |
ox Dives were tyed to fare as the poor lahourer dath at the heft,

he wou'd lament his cafeas if he were. undoge, and would

take that forhalf a martyrdom (if it were on a pious pretence)
which his nsighbour would acoount no fuficsing, but a feet,
Aad will Got rewerd men for ſuch ſelſ· wade fedirings How ©
uofit is he to endure impsifonment, binifhment and want,
who hath alwaies ufed to pleafe his ficth ? If God caQ him in- '
to poverty, how impatient would he be ? How plentifully and“
picafantly would moft poor Country-men think~te tive, if
they had but a hundred pounds a year of theie own ? Bug if
he that hath thoufands,end is pled to falge/s,thould be reduged
to an hundsed, how quezulous or impatient woyld he be? ‘
6. It maketh the bedy beavy and unfit for dugy; both da:
tics of picty, and she honeft labouss of your calling. .
7. It waketh the body difesfeds and lo mare unfic to ferve
the faul. Es is tobe moted, that the excels reproved by Penh
at their Love-feafis, was punithed with fickeef, and with
death: Aad es that punifhment had. a mera wisgbleatfi to.
is

474i

A472

The Life of Faith.

their fia ; foit is not unlike that (accosding to Gods ordine-
sy way of puoithing) it was alo « mataral effed of thei
excefs.

B. It isa moft unfuitable thing te fuch-great finners as we
are, who have forfeited all our chercies, and are called { loud
to penitent humiliations when we fhould turn to the Lord
with ell our hearts, with fafting, weeping and mourning, to be
thex pieafing our fleſhly eppetites with curiofities and excefs,
is d fin that God once threatned in a terrible fort, Ife.22.12,13.
Faſtiug is in fuch caſes a duty of Gods appoimtment, Feel 2.12.
Like 2. 37. 1 Cor. 7.5. Cornelius his fafting and alms.decds came
up before Ged, A&S 10. 30. Daniel was heaed upon his /sf,
Dan. 9.3. Chrift fafted wheo he entered folemniy on his
work, Masth. 4. And fome Devils would not be daft out sith-
out fafting and prayer: And is luxury fc in fuch a cafe?

9. Laftly, Remembers what was faid before, that ethers ere
empty, while we are ful: Thoufands need all chat we can fpare:
And they are members of Chrift, and ofthe fame body with
as: And fo much as we wafte on our appetite, or pride, fo
much the lefs we have togive. And be that feerb bis Brosher
in need, and fautteth up bis bowels of compaffion from bim (when
he cannot deny {uperfiuities to himfelf) bow dwelletb tbe Love
of Gad in bin! When the poor'we Mal bave alwaies with us,
that we may alwaies have exercife for our love: And he that
glutteth his own fieth to the full, and giveth the poor but the
keavings of his luff, if it were a thoufand pound 8 ycar that he
giveth, muft look for fmall reward from God, however he
may do good to others,

More particular Directions may be as followeth.

Direct. 1. Uaderftand well bow mach she fi. fo in this lapfcd
Sate is our enemy, and how much galofisy doth firengthen it
egtinft‘us ; and how much of the work of grace lycth in refif-
ing and overcoming it; and what necd we have'to ferve the
Spirit, and-not to be belpers of che Acth: And che trae confi-
deration of thefe chings may do much, Gel. 5.17,18,19,22,23:
Kom. 8. 6, 7, 8,9,10,13. :

Dire. a. Set your felves te the work of God according te your
feveral

'. ‘Dire. 3. Study well the life of Chrift, aud tbe exansple of the
ancient S aints.Remember what dyet was in ufe with Abrabam,

Ifeac and Facob, with the Apofiles, snd holieft fervants of '

_ Chrif. And chat it was Solomon the mof voluptuous King of
| SAfrael, that was told by his Mother, that it is'not for Rings to
_ drink wine, bat for theot tbat ave of « ſorrowſul beært: And chat

the defcription of the luxurious then was { rites eaters of flep,
PIov. 31.5. & 23.20. And that it was the mark of ficthly He.
xcticks, tofeaft themfelucs witheut fear, Jude 12. And that they
were deftroyed by Gods wsath, though they had their defire

who murmured for want of flefh, after many years abftinence.

in a wildesne(s 5 and.it’s called, Asking meat for their luft, Pfal.

98.18. ‘Y doubt miny of our Servants now, would be diſcon-

tented, and think their bellies toohgrdly afed, ifthey.bad no
better than the milk and boney Of the Land of Promife; yes or

the Onions and Sil prs of Egypt. ' 7 .
Dire@. 4. Think whet « bsfe and foinifh kind of fin it is,
to be aleve to ones guts or appetites And how faritis below,not
only a Chriftian; but a mafi, and whet a fhatne to humane
nature, | | oe
Direct. 5. Leck often to the grave, and obferve thofe skulls

into which once the pleafant meats and drinks were put; and

thofe jaws that were {0 oft employed , in grinding for the
belly: And remember how quickly this ‘willbe your ¢afe, and
think then whether fuch a carkals deferve fo much care, atid
coft, and curiofity, to the negle@ and danger of an immortal
oul | CO | J

473

Direa. 6. Lay a conſtant Lave upon your appetite, andufe it

_ Wit tobe plaaſed without cauſe and benefit ; but ufe it toa whoke-
fom, but nota ful, a coftly, acurions, or a deliciom food: And
ut will make intemperance to be loathifome to you, and tem-
Ptrance to be fweet. oo

Dire. 7. Learn fo much reafon as to keow truly what is
Ooo | moft

474

The Life of Faith,

mioft conductble 90 your bealth, both for qnentity and quality , and

mark what difeafes and deaths are ufually. cauled by. cxcels :
It is more reafonable to be temperate for prevention of difeafes,
chan under. the power and feeling of them; when pain and
ficknef force you to it, whether you will os not. If you will
not obey God fo carefully as your Phyfician; yet obey the

preventing counfels of your Phy(ician, before you need his curing

counfel. . |
| — 8. —5* not the manly andthe facred delights
which God aloweib: I mean, the pleafures ‘of boueſt labours and

. of your caling; and of reading and knowledge, of meditation and

prayer, and of a well ordered foul and life,and of the certain bopes
of endlefs glory. Live upon theſe, and you will eafily (pare the

‘ficthly pleaſures of a Swine.

CHAP. XVII.
Hea to conquer floth andidlenc{s by the Life of Faith,

THE third fin of Sedom, and of abuſed Profpesity, is Idle-
nefi, Exek, 16. 49. Concerning which I thail orft tell you

the nature and figns of it, and then the evil of it ; and then give
‘you more particular Dire@ions againſt it: Bat ‘this alfo bus

briefly, becaufe I have done it more largely in my Chriſtian
DireGory. oe 7” 7

I. That you may know who are guilty of this fio,and who |
not, I thall fic premife thefe Propotitions.

1, Nothing but di/ability. will excufe any one from the or- .
dinary labours of a lawful calling. Riches or honours will
excufe none. _ They are the fubjects of God, as well as others
that have le(s: And he chat hath moſt, hath mof to uſe, apd
mott to anfwer for: To whom men commit much, of thém
they require the more, Luke 12. 48. & 19. 23. Greatnels and
wealth is fo far from excufing the forbearance of a ‘calling,
that it will not ‘allow any one the omiffion of one hours

Aabous and diligence in his calling. If God give the Rich move.

svages than otbers it’s unreafonable to think that therefare they

“may do lefs work, |

t -
. ’ ve x
. ⁊ n r Vet.

The Life of Faith.

of their bealth, or fhortening of Gods Worthip, the rich axe
sot bound therefore to imitate them, -and to incurs the fame
inconveniencies 5 becaufe they have not the fame wecefitics. As
in their dyet, the rich is not allowed te teke apy more for quan-
tity or quality, than is truly for their geod, any more than the
poor: but they ase not bound te live as thofe poor do, who
want that cither for quantity or quality, which js truly for their
good, (ois it ilſo in this eale of lsbousing. —. ye

AIS”
2. Yee when imeer-mecefity. compellesh-the poor to labour
"gore than elfe they were obliged te da, even te the detriment

—

3. The labours of every ones calling muſt be. she ordinary --

4 Euginefs of bin fe, and not alittle now and then inftead of a re-
Creation. Ifit bea mans caliug, he muft be conflant and la-

borious in it. -

. 4» Yea no interpofed recreation ot idlenefs is lawful, but that

_ which either is secefirated by difebility, or that. which is xeed~

full to fit thé mind or body for its work: As whetting to the.

. mower. -
’ 5. Allmens callings tye.them sot conftantly te ene kind of la
beur ; but forme may be put to vary their employments every
day: as poor men that live by geing on errands. and dai

other mens bufinefs, under feveral Mafters, (cveral waies : And.

as many rich people whofe occafiuns of doing good may often
var

y.- .
6. The rich and honourable age not bound tothe fame kiud.

of labour asthe poor. A Magistrate or Peffor.is not bound to
follow the Plow; nay, he is bound ses to do it ordinarily, leſt
he negle@ his proper and greater work. Some mens labours
. are with the band, and {ome mens with-the bead.

77. Every man thould chufe that calling which is moft egrec-
able to hig mind and body,: Some are ftrong, and fome arc.
-weak : fomeare of quick wits, and fome are dull ; Allfhould .

be defigned to that which they are ſitteſi for.
8. Every one fhould chufe that calling (if he be fit for jt) in
which he may be waft fervicesble to God, for the doing, of the
gyeateft good in the world ; and.not tHat in which he may have

moft-cafe, or wealth, or honour: God and the publick good .

muf be our chiefef ends in the choice, |
-, 9. Angin the labours of ourcalling, the getting of riches
ab , Ooo2 mu

é
t

— —— — — —— —— ~

476 The Life of Faith. . .
arrears eee —
muft never be our principal end: But we muſt labour to do the
molt publick good, and to pleafe God by living ia obedience
to his commands. ; SO,
to. Yer every man mutt defire the / acceſi oſhis labour; end
the bleffing of God on it, and may continue his work as beft
tendeth to fuccefs. And though we may sot labour to be rich,
Prov. 23.4. as our principal end; yet we muft not be ferme!
im our catlings; nor chink that God is delighted in our seer
til, to fee men filla bottomleſt veſſel; but we mult-endeavour
after the moft fuccefsfal way, and prey for s jult profperity of
out labours: and when God doth profper us.with wealth, we
mofi take it thankfully (though with fear) and ufe ir to his
fervice, and do all the good with it chat wecan, 1 Gor. 16.2.
Lay by @ Ged bath profpered every man, Ephef. 4. 28. Let biw
svork with bis bands the thing thas ts good, thet Be way beve te
give ro him that needetb, James 1. or Let the brovber of low degree
rejyce'inthat bets exalted. |
| I1. The loswnefs of a mans caling or bafenefs of his employment,
— will not allow htm to be negligent or weary of it, or uncom-
a fortablc in it: Seemg ‘God muft be obeyed m the lovreſi fer-
victs, ‘as wells in che hitheſt gatid will reward men adtcording
to their faitbfad lebour; and not according to the dismity of chrit
place: And indced no fervice fhould-be etconnted low and bef,
which is Gncerely done for fo great and bigh « Mafter, and hath .
the promiife of fo pioricks‘2 resesrd, Col. 3. 23, 24.
‘12. The greater and mire cxeetcut any weenie vk and cafing |
i, bia jd'entfs'dnd neligence is the greeter fra: «Pt ts:bed In a |
Plow-iwan, orany day-lebouter 3 but it ts'fay wirfe in a Mini-
fter of che Gofpel, or a Magiftrate: Becavle-they wrong Mxny
and chat inthe greatet things, and violate the greaseft truf
frotn God; ‘Chritt bi det ys pray cht: Lord of-the beret te
~ fend fart Eabourer singe Sit Lrirteeft, Like 10'27.ahd-not provd,
covctous, idle drones, that would have honour omy for their
wealth and titles: andhe faith, that the LibowPev i wortbyof
bis bire, but not the Joiterer, -Among the Etdets that rule the
Church, it is opectslly the fabonrers in-the word’ and diiitne
that are worthy of donble bmn Dr. Hammdud noteth on
a Thef. 5. 12. that the Bifhops Whoir they aré required te
kicw and honour, were thofe thit labaved weinig sbi, ad

— —

— — — —

— — — — — — me.

ho Life of Faith. 7
were oↄuer them in the Lord, and adwonifoed ‘them; and that it

was[ for ibeir works fake] chat they were to eſteem then. very -
bigbly in love, | The highedi ſitle that ever was put on Paftors,”

was to be [ Lebourers tegetber with Ged, 1 Cor. 3. 9. | .-
~ And the calling of Magifirates alfo requireth no imal) dili-.
gence. Fetbre perfwadeth Mufes to take helpers, not that he

might himſelf be idle, but. left he thould wear æway bimfelf

with doing more than he conld undergo, Exod. 18: 28.

So the calling of a Ssboolmefley, and of Parents and Miſters
of families, who have rational fouls to infiru@ and govern, te-
quircth afpecial diligence: And negligence in fuch is a grea-
ter fin, than in him that negle@eth thecp or horfes. ,

So allo it is a great Gia in a Phyſician, becaufe he doth negke&
mens lives ; and ina Lawyer, when by floth he defteoyeth mens
cftates: The greatocts of the tru, muft greaten mens care. - °

413. He that hath bired bie labour toansther (asa Servant,
a Lawyer, a Phyfician) is guilty of 3 tharviſſ fraud, if hegive

him not that which he hath paid for: Owe nothing to any wan, .

but love, Rom. 13. Hired labeur is a debt chat mutt be pad.

477

a4. Religions duties wri8 wor excufeidlencf, nov negligence in.

aur callings ; (but oblige 6s to it che more :) nov will any bodily
calling excufeus from Religions duties 5 "bat both muft take their
place in their feafons and due proportioas. -

‘Qef. ‘1, But mbes ifeman caw live witha lebwer:;

wet be forbear: who necdcth it act? :. Anfw.. No, ibecaufe he

is neveechelcfs. a fubjeQ of God, who doth commandit s and
a member of che Common-wealth which needeth it. :

Queft. 2. What if I were sot brought ap to leloxr, am T°

bound to ufe it ? Anfw. Yes, yor muf yet learn to do your
duty, aod repeng; and asie pardon: for living {0 long. in. tinfol
idlenefs. What if you had ‘not been brought upto pray, or te

vead, or to any needful trede, or. ornament of life? What if

your Parents had never taught you to fpesk? Is it not your

duty therefaxo-to learn it whem you ave atage, rathtr that.

" Hot at all 2...

Qjp.3. But what if find. shenie burecthsey body 00 lebenr may

O00 3

Exotforbean? Anfor, fit ſo hutt you, thet you at anable Be

The Lift of Faith :

do it, there is no remedy : Neceflity hathno Law: Or if one
fortof lebour huct you, when you can take up another, in
which you may be asferviceable td the Common-wealth, you
may chuſe that to which yourftrength is fuitable : But if you
chink that every fudden pain.or wearine8 is a ſufficient exeuk;
or that ome real huct will warrant you inan idle life,you miy
as well chink that your ſeruaut, and your Horfe or Oxe may
cafe all cheir labour for you, when they are weary : or that your
candle thould not burn, nor your knife be ufed in cutting, bs
eaufe that uſe confumeth them. | :

Quch. 4. What if I find thet worldly buſineſt deth binder me
in the fervice ef God, E cannot pray, or read, or meditate fo much ?
Anfw. The labours of your callings are pert of the fervice
of Ged : He hath fet you beth co do, and you muft.do beth ; that
is, both fpisjtual and corporal work: And to quarrel with ei-
ther. is to quarrel sgain& God who hath appointed them.

vQueft. 5. But is it net worldline{s when we follow worldyiu-
finefl, without any need? | Anfo. 1. Yes, if you do it only from
the love of the world, and with æ worldly mind : But not whea
you do it in obedience te God, and with 2 beavenly mind. 2. He
cannot be faid to have woneed, who hath a body that needeth
it, or liveth in a Comwon- wealth chat needeth it,and isa ſubject
to God who commandeth it. —

Q ich. 6. But what if Ifind by conſtant experince, thet mp.
foul is more worldly after worldly bufinefs, and more cold and alie-
natedfreom God? Anfw. What if you fhould find it ſo after
giving te the poor, or vifiting the fick, or providing for your
family? What then muftyou do? You muft lement thecar- |
nality of your minds, and beg df God for fuch grace as may
fit you for your dutics : And not ceft off your duty, becaule
you are fobad; but labour to bs better, and td do it better.
And 2. You muft not judge of the benefit only by prefent fetl-
ing: But if God hath premifed a biefling to you, belreve it ; and
you thall certainly mect with it at the laft, Many a one thioks
chat to forfake all bedily labour, and: to do nothing but the
duties of Religion,.doth benefice them more atthe prefent ;
when perhaps in alittle time, the ficknefs of their bodies, or

”

_ the melancholy deftraétion of their minds,dothlofe them more

than they had gotten, and make them unfit for almoft any daty

> TS BR — Tt b@
e

i ia ie — —

479

at all. And many a one that think thei fpiritual -benefie ig

" interrupted by their callings, do find all Gods Promifes ful.

filled at laft, to. their fatisfa@ion.

j Qh a — met — to ſet ones felf only te Religion, “a
onn ap 9 . o GE . \

Anfr, [tis a duty to be as religious as youcan: But ic is
alfo a duty to labour in your calling, and do all the good you

‘ean to others. The aged and imp tent that cannot labour in a

‘Galling, are excufed from jt: And they that give up themſelves

to the Magifiracy, Miniftry, Phyfick, &c. muſt meddle .with
no lower things, which would hinder them in the higher. Bat
no man can be excufed from doing all the good hecan th

othess, by any pretences of looking to his foul: For heanno ,

way more furcly Further his Glvation; noy cahe hinder it
‘more, than by finful negligence and floth. 7
" Queft, 8. But was uot lebour and toil « curfe upon Adam afe

: ter bis fin? and any man that can may labour to cfoape acurfe.

The. Life of Faith, oe :

Aufw. 1. Adam in innocency was fet to drels and keep the

‘Garden. 2. The curfe was in the tei! and the fraftretion of his

labour. 3. And even that is ſuch a curſo, as God will not

take off, or remit.
Queft. 9. Doth not Paul fay to fervants, If yecanbe free, ufe
it rather? Anſu. Truc: But he faith not, If you can be idle,
ufeit rather, A free man may work as hard as abondman. |
Queſt. 1@, May not 6 man that bath feveral callings before
bim, chufetbecafich ? Anfw. Not meerly or chiefly becaufe ic
18 enfies buche muſi chufe the moſi prohtable to the common
good, be it eafie or hard, if i¢ be fuch as he can undergo. Yee
he may avoid fuch a calling, as by tyring his body, indifpofeth
hie to fpiritual things 5 or by taking up all his-time, will de-
prive him of conveniede leifure for things (piritual. But he that
only to cafe his Acth, doth put by more profitable employ-

ments, becaufe they will coft him Fabour, doth ferve his feth,.

and: caft off his duty to his God.

' AT. The figns of we ajthy- idlenefs are thle : ot,
1s, When men think it unneceffary for them to Labour conftaint ly
and diligently, becaufe they ave rich, and can live without its or

becanfe.chey are great, and it is belew.them, .The confutation -

Me
<<
*
- 8

— — — — —

The Life of Faitb.

of whith errour, I gave you before, and fhall give you more of
it anon. The peor tx fpivis think not a laborious life defo them.
2. Vben men bave tive to ſpare: This isa moſt evident mark

| of Idienefs: For God hath given us no time in vain; but hath

given us full work, forallour time. They that have time to
play away needlefly, to fleep aWay needlefly, to prate away -
necdlefly, do tell the world that Sodom’s Idlene/s ts their fin.
Efpectally poor fouls, who arc yet unfan@ified, and are Aran-

“gersto erenewed heart arid life, ‘and are utterly unfit to die,

O what abundance ofimportant work have thefe to do? And -

can they be idle, while all chis 'yeth undone? Indeed if they

are in defpair of being faved, it is no Wonder : And one would
think by theirs lives that they did defpair: For furetya man (0 ©
neer another world, that muft be in Heaven or Hell for ever,
would never live idty, ifhe had any g00d hope that his endes-
vours fhould not be all in vain. The poor in fpirit have no
time to ſpare: Libour is their life: Eternity is (till before
their eyes: Neceffity is upon them; and they.know the wo
that followeth fdlencfs: Repentance for fin, and negligence
paft, is a conftant fpur to future diligence. And their-work is
fweet, and incomparably more pleafant.to them than Idlenefs.
If the Devil be fo diligent, becaufe he knoweth chat bis time

is fhort, Rev. 12.12. it is a fhame to them that are not fo, who

toh, Fobn 4.34, Aud that be nenft do the work of bim thet

call themfelves the fervants ofthe Lord.

3. When mens labour bath but the time that’s due te Recrea-
tion; and Recreation and Idlene{s bath the great part of time
thar’s due'to labour, The labour of the idle Sodomise, is like the
Religion of the referved Hypocrite: It is but the leavings of the

Sigh, or fomewhat that cometh in upon the by. But God is

not unconftanc in his mercies untous: He is. ſtil preferving us,
and maintaining us: The Angels arc (fil guarding w:

“faithfal Minifters of Chrift are conftant in teaching us(and loth
that Satan fhould hinder them, aud fave their labour : ) Faith
ful Magifrates allo watch continually, to be a terrour to evil
doers, and a praife to them that do well, as the Minifers of
God for our good: And can a fhost and idle kind of ‘labour-
ing then excnfe us? Chrift) laid, It was bis meat-to do bis
Fathers wif, when he was endeavouring mans falva-

fet

” mmanfeip created tog
ed, that we foyuld walk in them, Ephef, 2. 10.

— je Life of Faith, at
fens bim while it was dey, Joba 9. & And thall Idlencfs be ex-
cufed in us? even in us who mull be judged according to eur

swerks, Rev. 22. 12. Mark 13. 34. by him that bath command-
ed evesy man his work? Yea when we are redeemed and pu-

rified to be xcaleus of good works, Titus 2.14. and eve bis work-
nd works in Chrift, which Ged bath ordain-

4. When men make a great matter of all their labour 5 and of
ehat which co a diligent man is (mall. The fluggard hath his

- shore bedgeend æ Lion in the way, Prov. 22. 13 & 26.13,15,16.

But the diligent fay, when they have done their beft, We are
snprofitable feruants : Notting is weary to them as unpro-
Gable idleneſs (except hurtlul wickednefs.) They think fill,

. O how fhort is time ! ‘and how much wosk is yet dndone! -
- Andasevery fcithful Minifter in hiscalfing, is never fo well
. pleated, as gehen E he des aeh for the good of fouls re ra with
every faithful Chriftian in place. A Candle if ie be not
, burst: is loft, and 35 for nothing. |

g. The idle Sedemite beth 4 mind vbich foloreth the offeGions
of bis bedy : And as ſoon as his body is alittle weary, bis
suind is fo too, and fuffereth the wearinels of the body to pre-
vail: Becaufe the ficth is King withinthem. Nay a ftbfal .

_ mind doth oft dégin, ahd théy are weary to Jook upon their

sverk, or to think of i, before it hath wearyed the body at all :
And what they do, they do unwillingly ; becaufe they azz in

* Jove with idienefs, Mel. 1.13. But the lowly and laborious ase

in love with diligence and work: and therefore though they can- ~

not aveid the searynefs of the bedy, their willing minds will
carry on the body asfar asic can well go. The diligent woman
sworketh wilingly with ber bands bey candle gocth net ous by
night, Oc. Prov. 31. 13, Kc. Servants mult do fervice with
gn will, as tothe Lord, Ephef. 6. 7. If Miniftess preach and ls-

ur wilingly, they bave a reward, 1 Cor. 9.17. But not if
they are only driven on by meceffity, and the fear of woe, 4 Per.

.§. 2. What thall we do wiBingly, if not our duties ? He that fin-

sth willingly, and fervetb God, and followeth his laboug uxwi'e

‘ingly, thali be sewarded according to bw ‘will.

6. The idle Sodemite doth love and chufe that kind of life
-which is cafe, and hath leaft work tob: don: This ‘is the
' Ppp ~ - * chicf

38, ~—Cstéi‘(‘é‘ he és of Pe,

“* chief provifion by which fic fulfillech his flethly luff. An idle
ſervaſt thirkech that the deft piece, mrwhich he fhall have mot.
aſtand ſulneſs. Ah idle Parent will caft all the burdtn of Ais
chldrens teaching, updn the Schoolmiftet and the Paftor. An

‘idlé Mixiffer thinkech himfclfbeft,where he may have no more

‘labou?, than what tendeth to his publick ¢pplaufe ; atid when
he hath che oft we⸗hb and benowr, and lcaft to do, he taketh
* that 6 be the Housjfhing profperity of the Church. And indeed
. Four calling were like the /ovidiers to 42 meen, and not liker
the Surgeons to cure thene; we might think it is the bc time,
When we have leaft erhployment. 7
Bat the faithfalfervant will be moft thankful for that Rute
. of life, in which he doth molt good : And ashe taketh doing.
goed, to be the furett way of geting and receiving 5 fo he taketh
-the good of another as his own; and anothers necefiy is his-
‘ neteffiry $ He kdoweth that he is bef, who is likeft unto God ;
arid that is he shat is che moft abundant in love, and doing
ood; Like the Sun that never refteth from moving or giving.
light and heat. The running fpring is pure, when the Aanding
"water is muddy and corrupt; The ceffation of motion quick-
"ly mortificth.the blood: He. that faid as to works of cha-
my, Benet weary of well doing ; for in due time, you foal reap, if
jou faint mt, Gal. 5.9, hath faid fo too, asto ous bodily le-
bour in our common callings in the world, 2 Thef. 3.13, -
- 1 know thata fervant may.be glad of a place where heis-
hot oppreficd with unrcafonable labour, and where he hath
coinpetent time. ſor the learning of Gods: Word: Anda poor
"man may be glad when he is freed from neceffity of doing that
which is ¢o his hurt : But otherwiſe ne man but a Acthly bruit
will with er — a a life ot idtenele a fe ibe 424
Object. Is it net ſaid, Bleſſid ave t for they ref from
their labours ? Rev. 14.13. we: True: but mark chat thei
‘works follow them : And what are the works which follow you ?
* note, that it is not werk or ay that mY al, refi eigen :
(Fog they reff met crying, Holy, , “doly Ler Alms
Gc.) Butit is only thay labours ; sae y the painful er
werk and fuffering , proper to this finful life. The biefled in-
deed are freed in Heaven from this; becanfe they seere wet fread
fr. it on carth, as che ungodly and flochful fervant are.
7: Lafily,

=~ OO

| Lally, Udtenefs is fern by tbe'work that is nadest,Prd.24.39;
The Maggirds Vineyard is overgrown with weeds. Hf yout
{fouls be unrenewed, and‘your affurance of falvation, and evié
dences yet to get, and few the better for you in the world, and
you ase yet uorcady for death and judgmznt, you give too fulf
a proof of idiene(s. The diligent worn Prov. 31. 15, &e:
could fhew her labours in her treiſures. her Vineyard; the
cloathing sad provifions of her family, ‘&c. fhew yours by, thé
good which you have done in the world, ' and by the prepara-
tion.of your fouls for a betcer world. Let every man prove bis
own work, that be may bave rejsycing in bimfelf clone, and not
in anthers Gal.@. 3,4. What cafe are your children in? Are’
they caught, or untaughe ? What cafe is your ſoul in ? your
fruit uli judge you. St
; | Fa
FAL. The mifchieés of chis Sodomitical Idlenefs, and the'tee-
fons againftit, are(briefly) thefe. = soa
"a, Is is contrary to the adlive nature’ of mens fout, Which Tv
aGtivity exceedeth the fire it ſelſ. Ic is asnatural ford feat ‘t0-
be adfive, as for aftone or clod of earth to fie Milli- And '‘chis
aGive nature animateth the paflive body, to move it, and uſe it
in it’s proper work, And fhould this heavenly fire be impri ·
(oned in the body, which jt thould command.and move ¢ Pfalis
104. 23. Man gocth forth to bis work, und te bis labeur vill the

«The Life of Faith.

~ ~~

eyening.
" i is contrary to the conmmontourfe of aature. Doth the Sun’
thine for you as well as for others ? or doth it noc? Dothall —
the frame of nature continue in its courfe (the air, che waters,
che fanimer and winter) for you as well as for othess, or not: ?
ff not,then you take not your felves beholden to God for chert
And if you have no ufe for the Sun and other creatures, ‘yoit
hayeno ule forlife: for by them you live. But ifyes,’ thet
what isit that they ferve you for? Did Godever frame you fo
glorious aretinuue, to attend you only:to ficep, and laugh,
- gnd play, and Co be idle ? what, is all this ſor no higher an énd 4
ox rather do you not by your idienefs forfeit life, and all chef
helps and maintainers of yourlives? tt
z3. Bis'an unthankfnl reproach and blefpbemy agalaf the
. Ppp 2 Ged

}

& -

“i i of ais

| te pamper a caska(s for Words and rottenneſs! O what a de-

—E
e

plorable cafe is this ?- The Lerd. pitty you, and awaken your. —

underftandings, and bring you to your wits, and you will then

wonder at yous own fupidity. |

6, Idlene{ is afin which is contvary to Gods univerfel. Law :
The Law which extended to all times.and places, Adam in
innecency was to labour: He that had dil things prepared for
his fuftenance by God, was yet himſelſ to labour: He that was

Lord ofall the world, and was richer than any of our proud -

ones whofoever, was yet to drefs and keepthe garden. Cain

was a tiller ofland, and Abel was a keeper of cattel, when they.

were heirs of all the earth. Noab alfo was Lord of all the
world, and richer than you, and yet he was an Husbandman.
Abraham, Ifeoc and Facob were Princes, and yet keepers of
Sheep and cattle: It is not a bare permiffion, but a precept of
diligence inthe fourth Commandment [Six daies fhalt thou
Labour, and do aD that thou baft tedo, | Chritt bimfelf did not
live idly, but before his Minifisy they faid, Mark 6. 3. Ts sss

thu the Carpenter ? And afterward how inceffantly was he do-.
ing good to mens bodies and fouls ? And what laborious lives
did his Apofiles live? See a Cor. 6.5.& 11.23, Ads 18. 3.

And are you exempt from the univerfal Law ?

7. Tu foew a bafe and flefaly mind. The noble natures are
the mot eflive, and the bafeft the moft desd and dull. The carth
és not baſer than the fire, ina greater degree than an idle foul
is bafer than one that is aGive, and ipendeth themfelves in do-
' gnggood. Methinks your Pride it (elf thould keep you -from
proclaiming fuch a dead and earthen difpofition. _

G. Ldlent{s is of the feme kind swith fornication, gluitony, drun-

Rennefi, and other fuch beaftly fins :, Por all is but finful fich.
pleafing, or fenfuality: The fame Octhly nature which draw-
eth them to the one, doth draw you to the other; and they
do but gratifie their ficth in one kind of vice, as you do in ano~
ther. “And it’s pitty that Idienefs thould be in fo much Jefs
difgrece than tbey. And truly if you cannot deny your ficth it’s
eafe, cannot {ce ifthe cemptation lay as fliong that way,how
you fhould deny it in any of thofe luſts; fo shat you fem tobe
vertwally fernicaters, gluttens, drunkerds, &c. and rady, ta
commit the a@s. . :

Peps 2. And |

486 |

: ‘The' Life of Feith:
9. And hereby you ftrengthen the fll as i is your enemy for
the tinte to come;- When you ttave lng ufed to pleafeis by idtencfi,
at will get the viGtory, and mxft be pleafed fill: And then you
‘arc undone for ever, if grace do not yet caule you to overcome

it. For if you live after the fleſp you fost die : but if by the Spirit
+ youmortifie the deeds of the body, You (oatl live, Rom. 8.13. None

are freed fcom condemnation, nor are members of Chrift, bat
they that walk not after the fleſp, but efter the Spirit, Rom. 8.1.

‘ Por the carnal wind is enmity azainft Ged, v.7.°

10. Idlenefs is a fin much aggravated by its continuance. A

drunkard is notalwaies drunken, nora {wearer is not alwaies
fweasing, nor a thief is not alwaies ftealing ; but an idle perſon
‘js almolt alwaies idle: whole hours and daies, if not weeks
and ycars together. O what 4 continual courfe of fm do our
rich and gentile drones ftill live in! As if they were afraid to do
any thing, which whendeath cometh, they could comfortably
be found doing
. gx. And O what atime-wafting fin is Idiene{s! O precious
time, how art thou defpifed by thefe drowfie defpifers of God
and of their fouls! O what would the defpairing fouls in Hell
give for fome of that time which thefe Bedlams prate away,
and game and play away, and trifle and fool away, and fleep
and loiter away ! And what would they give for a little of it
chemfelves, upon the fame terms, whenit’s gone, and whes
withing is too late { . : |

‘ga. Idleneſa isa fel contr adiGing fin: None are fo much

afraid of dying os the idle (and I do not blame them if they
knew all) and yet none more ceft amsy their lives: They dit
voluntarily continually: Ge chat lofech the aſe end benefit of
fife, doth lofe his life # felf: For what is it good for, but ass
recans to its ends ? What difference between a man alleep and
dead, but only chat one is more in expeGation of afefulnels
when he awaketh ? It is a pitciful fight to a man ia his wits,
to fee the Bedlam world afraid of dying, and trembling at ert
ry fign of death ; and in the mean time (erting as little by their
lives, as if they were worth no more, than to fpend at cards,
or dice, or ftage-playes, or dreflings, or feaftings, or ludicrous
complements. |
13. Tou teach your fervants that life which yet ycu will un
n endute

—— — —2

The Life of Paitb.

— — ——— ——— ——— — — —

endive is them :- For why fhould thy be more careful and difi-
gent in che work Which you command them; than yex ‘ia the
work which Ged commandeth you? Are jou the better Ma
fiers ? or, will you find them better work? or, will you pa¥
chembetrer wages ? I know God iseedefb not your fervice, as
you do sbeirs s: But he commandeth it, for ether ends, though
he needit not. And ſhouid any be more careful to pleafe you,
thet are-but worms and duft, than you thould be to pleale
your Maker ? If anidle life be bef, why do you blame it. is
your fervants ? If ie be not; why do you live fuch lives yout
felves? — |

14. By Idlenefs you thew that when yom de lebour, it és but

fov your carnal felves, and that itis not God whom you ferve
in your daily callmgs. He that ‘will labour when-he is poor,
and feeleth the neceffity of it, and will give over all, and live

idly, atd playfully when heis rich, doth thew that helabour- -

eth hot in obedience to God (or elfe he would continue it)
but meerly to fupply his bodily wants. You have your reward
then from your ftlves, and you cannot in realon expe@ any

from God. Bot true Believers have another rule, by which -

they five, Col. 3.23, 24, Whatfoever ye do, do it beartily, as to
the Lord, and not to men, knowing that of the Lord ye frall re-
ceive the reward of the inberit auce, for ye ferve the Lord Cbrift.

15. Idleneſt is 0 forfeiture of your protection, and of your daily .

sread, God is not bound to ketp you to play, and loiter,and .

do nothing. ‘You have not 4 plenary right to your mest, j€
you live in wilful idienefs. 1 thewed you Gods Commands be-
fore, Gods Promife of profperity, is, Thou ſhalt eat the labour of
shy bands, Pial. 128. 2. (And if many in England that have
moft, thould eat no other than the labour of their hands, it

would cure their fulnefs.) Thediligent woman, Prev, 31.27. -

doth mor cat the bread of idleneſs. And Paul makech jt a Church-

‘Canon, 2 Thef. 3.6.10, 12. andcommandeth and exberteth wi, -

in the Neme of the Lord Jeſus Chrift, that all voork with quiet-

uefs, andeat their own bread, and that the Courch witsdraw

shrmfelves from every Brovber thst walketh diforderly, and thet -.

if any. would not work, xeitber fold be eat. .

16.-The idle vob themfelves and osbers: You rob your (elves

of the fruit of your own labours and you rob your Maſters,

OF .

he]

“or your Eamilies, or whiomfoever you dhould labour for, Prev.
58, 9.. Bde that is (leshful in bis work, is Brother to bins that ise
‘great wafter, Prov. 24. 25. The deftve of the ftbful killesb. bins,
Fes anfe bis bands refufeto labour, that is, 1. The fuggifitnef of
the withey fenifvcth him: And. 2. The-banger er defire tor-
mentitehim when he beth not the thing defired, Eeckf.10.18.
By much floth the building decaycth , and by idlenef; of the bends,
she bonfe droppeth through, Prov.19.15. Slabfulsefs cafteth into
adecp fleep, and au idle foul uall faffer buxger. - And he that
provider h wos for bis own (kindred and relations) but efpecialip
for thofe of bis family, bash denyed the E aith, end is wot[e than an
Enfidel, + ‘Tim, 5. 8. Bath no one aced of you? ith no one
ired you? hath no one any right to your labours, that you
‘are fo'longidle? If none have need of you, what do you in

theworld? 2° 1. ws. .

' 29g! The idle ave dreues and burdens of the Commonwealth =
Mad the heftordsred Goveraments: have made Laws again®
them 92 thoy did aguinffocher p wnicioas cris, 2 Toe. 3. 8.
_ Baul laboured dey and:wight, that be might :not. be obargeabiec to
‘eny. nd you think becaufe you bevecnough, that other men
-moft labour fer yen, but you may live idly without any blame.
You live chen upon she labours of others,but who liveth upon
yours? Yea [ have known foms. lazy pesfons, chat decaufe
chey-ate profeMoss of zeal in Religion; or: becanfe chey are
“Miniltess or Scholera, live idly in: their callings, and take their
cafe, and chink chat all others chat have riches are boend to
‘maintiin them (like the Popith begging Fryers) and they
fay, He is covetons that ches:thcth not iq idicaets , utd he
that giveth not-toshem, doth chem wrong + when Pesbcom-
mandeth shat they Mould wet eat: and when.we ask them
how they live, they fay, Upow sh providence of Ged: And when

_ the rendernefs of people cauſeth them to contsibute to relieve
thefe drones, they hypocritically admize the providence of
‘God, who providesh foe them, and live in idienefs, and call it

living upon previdence. a .
18. Idleneſs deprivath you of the great- delight of ing geod.
There is no fuch pleafusein this wosdd, asis.found in fuccef-
Fal doing good : No. man knoweth it but he that

trycth it,
Cand chat without any conceits of merit, in i

Commutative
Jaitice.}

Juftice.) Todo good in. Magitiracy for the piety, peace and
fafety of the people ; todo —* *8 ie the faving of
“fouls; to do goad as Parents, to tducaté a holy feed; to do
good as Phyficians, to ſave mens lives, &c. It is a pleafurt ex-
ceeding all volupruoufnefs, And this the idle wilfully reject.
"49. Lou lofeall the reser of well doing ot the left, and fall
sinder the doom of the unprofitable fervent, Mat.25. who muft
be caft into outer darkne(s. ‘You mul anfwer for ail thetaengs
‘of ame, and heal:b, and ſtrergeh, and parts, to him who will
jadge all sccording'to what they have done in the body: And
where thall the idle chen appear ?
20. Idlenefs will deftrey your bealtb and lives : Nothirg but
fulnefs (which is its companion) doth bring f many ihou-
fands unfeafonably ro the graye. And do you neither love your
ſouls, nor your Jives ? Are yoa only for your prefent cafe ?
a1. Idlenefs breedeth melancholy, and corrupteth she fant efie
and mind, and fo unfisseth you for all that is good. Therefore the
Lle that will do no good,are fain to devife fome vanity to dos
ſome game, or play, or dref, or complement, &c. or elſe they
would grow addle-brained, and a fhame and burden to them-

(clees, T nt labours of a lawful calling isone of the
bell cures of chely in the world, if it be done with wil-
Iingnefs, ſucceſs and pleafure.

Lafily, Idleneſi is tbeNurfery of a world of vices.t is the field
oftemptation, where Satan foweth his tares while men are
fleeping, When they are idle, they are at leiſure ſor lufiful
thonghts; for wanton dalliance; for idle talk; for needlefs
fports, and playes, and vifits; for gaming, and riotous ſeaſi-
ing, drinking and excels; for pride, and an huvdred vain cu-
riofities: Yea for contentions and mifchievous defigns : Need-
tat and ſinful things mu@ be done, when aeceſſary duties age
if J.
And if they are poor, idleneſa greparcth them to murmure
and be difcontent, aad fall ext, agd contend with one another 5
to defraud others, and to ſteal. Thele and more are the natu-
“pal fruits of Idleneſi. bohleote ey re
Buc here maf annex two Cantions§ ©).
. 3. That (mone make this a pretence for a wasldly mind
aod Ife 5 nox think that —— a fruit of Idlenefs 5 nos fay
q as

*
ae ee

vas Pharae’-did-of che
20 God," Ye art itr, ESX.

#, whea ae Cecrifict
» 7, ft'is Sdfenefs thet. maketh
mioft shen ingodly: They ate convinced chet it iv better
aneditate on Gods Word, and call upon his Name, and give
all diligehé¢ to tiake oar eillingend ‘cleftion (are + Bint -they
are idle, and fay, There is a Lion inike wry; what x wear
cae 12f6P WEAN never endiived + Abifcheixfoulrend Mics-
ven were but Worth their bows; and aqif chey would: gp +6
Ficlffor Cafe; andes FT the fea? of joy and glasy were net
worth the libour of esting of tteciving it. Oo
2. Make not this a pretence (> ‘opprels your fervents with
anriie dad Adoun, beyond theib Mizog this 62 Gach 2666 weary

wmem. AH? cah@ up all chetetieney chat chery have nse ears

much #8 topray!* Ttis Gods great mercy to fervants, that fre
hath'fepirated' the Lords day ‘for'a holy se; or die many
would have little ret, er means of bolize{s. - Some chink chet.

- gthens can never 1ebous Whoagh fort bes, becaule they pay chem

wagess.and yet that they are bound to do nothing them-
felyes, even becaufe God hath given therm more Prati end
wealth than he hath giventoothers, 3

_ More particular DireGtions are as followeth,
*'= BEd lip gouritivestyabielute fibjmQion Fo: Goiis is
— and ehen od dan noves veſt in an idie unſervdcable

if. Pen@ sPoy hy roa Fees Coe tan ag
2. Take all chat you have; as SS6d3-teleats, and from Ji.
‘grift} nd then you Gare nde bar prepest in the pleatelem,
for'your accodnt.! Ooi d oop lo Aste gat ea oe oly

3. Live as thefé Shardte ccecain ‘to'die; and-4ilk un

of the time, andl Yhat Kopw whatad eternal weight of jag ot
mifery dependeth upon thé fpemting-vé your prefent. eine}
And then you dare hot tive in>Idlenefs.: Live. but as wen
whoft fouls are awake, au tdok: before thém into.

world, mndyou'wilhtiy (es T.REC loug been forced 0 do) O

how thart dre'the daiest from fohg arethe nights! How fai
is tile ¥ How flow Wt work ? how fer ein F beliind-band! ¥
am afraid left my. life will be finifhed before. the work of lifes
andleftmy time willbe done, while mush of my work se-
muiacth ns } rT J tO , . te . ca ard 4 Ask

‘
- * -
2 — 2
a” =. =...” * =
° 2 * 7
— —— — ap *— J
7 - Of Faith... — ~ .
4 ‘ 43
. e

A4. ate poiee Saliees whet you .wotld he found. daing ifs
mow. farprizn yon and weheshes: mark -o -idlenels, will,
beMintheseview? che 2 an Sia a ba
5. Try. —— of æll:laiec⸗vhile, aad, the on:
penicnce wtdraye youd OM 19!) 82h ase!” has aAlbi 214
. Tey your —— —— Gite
Gelvcs in noceflary bulinting auddidateiorn ſet and 4; —
that-neocthty ‘and-refatutiont cupy keap you. foms9 jdle lile
7. Forlake the comparty ofthe idle aad yolupiupus, aed a¢-

€amapany the laboridus-apsl diligent..- - r

-. 28s Stadyiwall how ta da thedebacchgond, you cay,that the
Arend ithe wodkumty daaw> ponent Fog thgy, thas ans oF
little’afa, fas want of pasts, org On-opportunity, ; 35¢ moze
liable so-be tempted into idlenefa, ss thinking, heir work 46.49

"ine. pirpofe: swhen the: well-farnitbed perfon doth long: to. be

euccifing binwildond snd verttigén proksaak well: doing, : +,
Ps amdtiq ebee fecog sie vod tadt toy bog
on MRBV TNs pad

“sf die *

A— TASH grey

CHAP) XIE Vals :~

_ Hesw by Feith to evertenie iotmevetfulurfrtetier weedy. -
. wbeeowenciod ld wirtttios.. A.

tjom-

Iv. TS BE ſourch fii of Salen and Of Peolparity.
Bcd, Bieck,.16:.49 18) They wane “Atwashen the
of the peer and needy. Again& which at the orcfcnt 1 thal
Give you bat chefe-bricf DiseQions-:- re rr
Dire®. 1, Love Ged yous Grentonapd Redeemer, and.chee
you will love the pooreft of your Brethren ſoshis fake. And
ve Will calily perlwideryeit0.d0 tbe Poe 8
- Bired. 1. Labuns mol: diligenaly to quee yous inordinate
Sof love, which raketh: men ease litle for any but. themiclves,
and uch as sre ufefal.to themidivess Aad when once you
love your neighboursus yout Glues, it: veil! be as calte to per-
(wads you to-do good warthemiss 00, yous. falyes.x. and . ore
eafic 00 diffwade'you: fuinting thei. than. yous fclecs =
(becaute fenfusity cemnptttheyou Ravager to:tnass your felves,
than any thingdothtobsrtdem. 9. |
Dire. 3. Overvaine net the things of the world; and then
yon will not axake a great matter of parting: with them, for
guothersgood.} . Q992 | Dire. 4.

waived 75 — —— Be Dury rina pour ſelves
how you wobld te jodged-of ued uke, if {pon wese in these
; bom yer your ſelves.

Direck3.“ Sed the uft of Cheiftund.bis. Apthies before 4H >
ahd a what # delight it was yothem roto: good: -
<td at how intich Uedrer’ tite Chwritt-thewed. mercy »40 gnu

‘anil ‘other! Hid be stquirethyou-tethicw merey acco any.
' ” Pied. 60 Reet * “Chiifts precepts of Charity and Mdcrey,
\ that fein frequently‘ urged | on 2 YOR, may not be fenilclly

deſpiſed by you 7 oe
| GOB eS BRemciber thee Morey issaldaty apgbeutell by

i) Che Willd CoA gb ateriite aarerefty coquiveris ics Lr beleanee mee-
rcipprovettiie th dil, Good and bad, evemralt the world-de
is ove che thera: Orif the pirtial inttxeft offoec proud and
= tavetous pérfors’ (asthe Popitt Clergy for: amanco) so call
- foretuelry againit thoſe that dée abt -df-ehets ming, dm for
their § p be ac yerthis Both ‘fo five dg airat she (trcambfahe
tere, ahd-the ligh PoP hutriate datare,i that mia-
kind wil fit abhor chet atuelty;" though they may aftighe a
few chat aré neer them from uttering their detefistion. All

* fridd fieek Well of a mereiful manꝭ wndill ofthe unmercifal.
+. UD ea? By Believe Chiiſt⸗ prowrilas whichthe hath madeto
* Sie indycild, fe Tatty and ſrequently it Sethpeure ¢. Acrin Mat.
' * — I o— — —⏑ — Seo xeᷓ
is chreatnings againlt the samtreiful, chat: they stead: isd.ne
MULCY, Prov..52,10. James 2. 13. And ‘remember how Chrift
hath defcribed the laſt Judgmene, as palling upon this

teckoning, Metth.agX¥i* “4TAHD :

DireG. 9. Live not in ficthly fenfuniityyour (elves : For elie
your fActh willBévouralk ‘andl yon naxr Sundreds and thou-
wich a year, will leave youl bus hitele or aorhing todo goed

ith J

Direct. 10 —8 —— ns, barby
' wefolutityrand pritiice) in b ftated'wity 6{domg gone tend take
not only fuch deéxfrons' as GH * unen Sstepaste
convenient pboportion wf yodr eRates: us God. doth Biefs you}

and let not neediefs otcafions divert ig, “and dtfnnad the Pour,
and you of the benefit. * * - ret Nae

Dire@, x1. Rem Remember tl ht thing oe ym

: Wor; but Ged who lendeth iryou-bach the. true propricsy,end-—--
“gill certainly call -you-to “an account. . And sal, yony Jclucs

daily, How fhail t with at the day of scckening, tbat J had
+ expended arid ufed all. may ciate ? snd do accordi coe!

N Dyjredt. 12. Fhaget wot what,neqd you. and, in daily. of
“tthe mercy of Gods And what, aced you will thostly, be, tm,

when your health and wealth will fail yous And hom sarpeft-

ly then: you will cry te God for mescy, mercy, Prev, At 13.

. Whofe ftoppeth biegars at the cry of tha, pear dee alfa Sall cry

binfelf, but foal net be beard, 9 crt Ot

:! Dincd&, 3. bHesken apt ta an; uabelicviag beast, which
will-eetl you shar'ynu. poy! went gens. felxes, and, thercfore

would reftabhyon ſram vall doing UY Godbe.to be trufied

with your.fouls, he is to. be truſx: with.yors bodi¢s. : God
-tryeth whether igdeed. yourtake him fos your, God, -by trying
-whethertyor-centruft him, .1f you deal sith bim.as_with,a
sbankerape; ora deers hilonen x Whom y on: il —5 lucther

dhan yols have aprefent.pawen.or Gcusity,.incale bklbould

(aking bin-fpe

deceive you; you bisfpheme him, infead >
pour God: geal tT Wag ts
Dired’. 14. bet your greatelt mescy be;thewed in the perat-
- eBtebings g‘antlict, the ged ——— your epd sr¢n‘in
syour metcy sethein daria... Andi therhoxe 401i) Hida s
aac seen anol —— cial Rife
sabe tbe merciful, for, they ſunl ¢b¢aies METYe 6 —⸗
woot , 2 wg a4 4 e J 7. —J 8
a Aenean BT ae baie 5. a 7 3
CHAP. XIX suv oq G.
« a - a" ry My 7

.° woes * ¢ ° oa? . . *
ot . 2 Se i . . . Oo —
t+ Hyp golive by Faitb àn Adussfitys: ov 5

‘WF I thould give you diktinG Dire Aeris; for the {evera) cafes
. of poverty, wrongs, peslecntigns, unkisdicfics, coarempt, =|
ficknels, 8c. 1¢, would Gye): shis: Treatife-yet. bigger than L ,
sncended. 1 fabll therefore take np with chiggeweral Advice.
‘DiseQ. 1. In et Advetſuy remember the eval ef fea, which i⸗
the ganfe, and the Holkinefy and fuſtice of God wbich is yuurcifed 5
and then the bstred of fin, and the lope o Gods Holinefs and Fu
fice will make you quictly (ubmic. You will then fay, whe
Qqqg3 | Repentance

agitinft babe, Mitsh 7

end a means for the — —— fact 4.

Su Ri hemes: and tvy one tales; ind: natis
the Levd 5 for be bath fmissen, Und he wilt te
bib sree bie ,bliovw ad) 113.4 avo: dun TWAg ent

Bar Declone obs weve wp ihe spe

pa ies lind fi frepierze i5it. —* a
ye Meow Onbpreketh we shut the keaton “wh

—— wes db ab at: time, to fafftr mera bank whet men, ¥ jot b

eaufe thee ashore tina — ent ier ba

geed. But ¢. Affl:Gionrs ios des

———— — ase *

—8 ow int

. pivpaxencd 2 ſericas Pal bee? the ——— be]
, ieotefined

re chis
——⸗ 3 * —* het )
2** fomhcoianSlimdeed-dody Te art thioge ine
chan pros nthprs,endth iat I bovdiintiy
—— ieee
ww pandas xhé vib: * * fa

er.
»Dinediien Dieat clofely end Saisiohulay wilh in Bi

— ia, a rok te

week effaced thar nefpeddbprovecatien ty —
— ———— ented: arid i

Other mifesyou may beng tte ic Tye : can

choun in your fone-whirk cauteth it 2-072 eh G ay
Itinto.s work 5 or-tney give pow overiexi weed
te. wort of alka’: Or pe Kall, \yourwill-wiatt a

with God, and folid peace of confcience, which
rtand coral MARION: send es arg
un mole to bean it. :
3.. Reshernbes thee the font if —* —

ie fit and teeny tobe lone after, than cither the comfort, er the
diliver exe —* all mén;’no nor ali Chiittiaus,
aot — ia the: ene —X mM,
their fpéritualcales diffe — * omy wheal "
A cleared confciente, aed one: thai hath. walked faichfully
with God, and fruitfally in the world, and kept himfelf from
hisi iniquity, may bend moft of his thought to che comfort-

| — o-him that ij (ound ka chewy of his

Kha. Life of Fniths .
promifés, sn and Pane ead... Butane. manihath teen hold
wah wilful fin — mpi be fri, donna *
tance, and leg that there be no rept of bitternele deſt behind,
and to fet —— sefoxnpa atinn.of liſe, and sepasation afabe
bust w aiet 8 TA « Bees 209
eater is grown into ofove: with the world, and bath see
out hisheart to pkafent.shonghts and hopes of | pei patity Gnd
alienated his thoughts more than befgsedtom God. Phie nm
muff firkt perceive his extque, apdibeas,Gods noice whictyeall-
eth himhomg, and ſet the of vanity ind. vexatibei
written.on she face of that . which. avet-loveda andi these
think of combort when he bath got acne 1A or 18
Another is growa dull: — lo
much of his (ene cf things staron), snddecold ig loxeyend
in prayer, and liveth. as. os he wee grown.
weary of well doing. mons nant be sha feaahe
Gods dilpleafart, for —* Rith.to eeptntancp: and
fe his —— * faumen thio wdntyls sand
mendeth. of the:
rod and fpur. But to give safesfoneble cordials co any’ bf
thefe, is bug tq Grlicest tha allies, (etd: ta hire shen, and
prepare for warle,... Napsaad wibe

Loft ' her fe bang oemse sit thes.:- is’ pernicicau

in thole —8 of she Gia " wbohave the Same culo.

mary wosds of —* for alli: amd: by thei nproper core

dials —— lyed,-delude pong fanis, and hiuder tine
——— XXXXEX doth cath
1M Qa: ev’ int en: Yao” Wh sas b hares te a

4 JOT PAT, —— in cs do'yore

duty, and to get ibe b ben fit of # : but to remove iz imGods part

Therefore be ypu careful about thay part which is yourewy,
and then make nd. quefiian hut God-willda kispert. Let it:
be your firſi queftion.theefore [ Wet ss'tt-1het I am obdigndte

ini this condition: ?}. What is the Pecial duty af ond in this Gcles .

acts, this poverty, imprifonment, reftrajpt, cantesspt,, oF fan-
der, der, which Eundsrgo N Be careful daily.to. aie daty, and
ver fear the iffug of your fuffering 3 his de thing cin ge.

ana | /

496

‘profitable and impatient under if.

{

The Life of Faith.
And let it be your next queftion, What fpiritual good may
be got by this afliction? May not my repentance be renewed ?
my {cif-denyal, humility, contempt of the world, patience,
and contidence on God, b=: exercifed and increafed by ic? and
snot this the end of my heavenly Father? Is not his rod aa
act of love and kindnefs to me ? Doth he not offsr me by ie
all this good ?
nd fet your next queftion be [Have I yet got that good
which God doth offer me? Have [ any confiderable benefit to forw,
ewbich I have receiv:d by this ſffiction fince st Came ?’] If nor,
wh; thould you defire it to be taken away ? Play not she Hy-
pocrite in fpeaking that ged of an 7f8:@ing God, which you
do not frioufly believe : If you belicve that God is wifer than
you, to know what is fitteftfor you, end that he is better than
you, and therefore hath better ends than you can have; and
that really he offerech you far greater good by your fufferings,
than he taketh from you : Let your affcGions then be agree-
able co this:belicf: Are you afraid of your cws commodity ? Do
yot Irhpatiently tong to be delivered from your gain?are you fo
childifh as to pull off the platter, if you b-licve that it is curing
the fore ? and chat it cannot be ‘well and fafely done without
it? Do you call it the fruit of Gods Wifdom and Lowe, and yer’
be as weary of it, as if there were nothing in it bug his wrath ?
Truft God with his work who never failech, and be -carefal of
your own, who are confcious of untruftinels.
Direct. 5. Look principally to your bearts, that they grow not
to anover-valuing cf the'profperity of the ficfe, wor toan wnder-
valuing of boline{s and the profperity of the foul. For this an-
happy cernality doth both caufe affliction, and make us an-
x. He that is a worldling, ora voluptuous ficth- pleafer,
and favourcth nothing but the things of the Acti,’ will chink
himfclf undone, when his pleafure, and pleaty, and honour
with men, is taken away. Nothing maketh men grieve for
the loſs of any worldly commodity, fo much as the ever-leving
of it. It is Love that feeketb it when you are in bope, and Love
that svutacth when you arcin wast, as well as Leve which
delightetb in it when you poffefs it: As fick men ale to leve
bcalsh betcer than thoſe that never felt the want of iti it is too
. ¢ommos

— "The Bife Of Fatthe * : * —

common with poor xx to lave riabes bestes. than the rich that” —~ —-

hever necded : (And yet, poor fouls, .chay: deceive themlely

and cry out againfi the rich, a0 if they were the only: laver sof

the.world, when they ewe it mese theméelves, though they’
ceannor get it.) Neverthinizof beasing effi tion with a patient’

and fabmiffiive:mind ; as long as-you over- lava sheshings whigh

effiGion taketh from you: -For the. lofs of then vill (cag

thofe hearts which did flicltfo incadinataly.to them...

2. And if yougtow tomundervaluing of Holine$, . you can
never be reconciled ro aprender) it is ſar Ky
profit that God corre@eeh us 5 but fer what, proſitt at. we
may bepertakers of bis bolinefi, Heb. F4%. 10,34. Ltherdore you
Wadervalue thet which is Gods end, ‘agd-gocch for your gain,

“you will never think that you: are geinéss ox Cages by his rod.
In corseQion God doth.as it were-make a —— yous
Be wil toue sway ‘yousriches, or pons ietendsjor.youe be th;
and-he will give you ¢if jouselule it not) inersale of —33
and mortification in thefited-efthemy she will. ¢x¢
‘thach heaventysmindedsels, fos -f dauch of the. —** *
pleaſures of the wond. ‘And now, if yoo donotilike thebes-

oot ‘if really you Had sathes — health, —*— he-

Andt —* t have — foinet, and ‘yet
a he duty whicli fron 3

ri dd make torredtion bhederifoaie. by mibking it
—5* le to thent.. For fo heat thicthey ey be piinsrs by
ion, and to find that they ate ist, will aot reconcile

* them fo it, den if ‘choy. dondore pheyar aed oaks — it
ould quict them, an and make them patient,
Tod thankfal tp the ir 5* — to thew that
. mB grined by yous Anite — hin, ae btrveall mhoré aoitiſ·

, mhore penitent 3 arenly, “more
obedient,

at od fees x ote:
t heave (ollpwed hi

obedient, more patient than you were before? If you are fa,
you cannot pofibly think that it hach been toyour loſ to be
affidted : For: no one thet hath theſe graces can fo undervalue
them, astothink that worldly profperity or eafe is better. Bae
if you have not fuch gain to foew, what wonder ifyou are wea-
ry of the medicing which healeth not? and if, when you have
made it-do you no good, you complain of it, when it is your
felves, that you thould complain of. Ifyou could fay, that de-
fore you weres fiidied, you went aftvay, bus mow you bave learnt
and kept Gods precepts, you might then Gy by experience, L
is good for me that 1 was effided, Plal. 319.67,71. And menare
waught by natural £elf-love, not to think ill of that which doth
ahat which doth them good, if by experience they know it.
You will chen-confels that God ig very faithfulnefs aflGesb you,
Pak 119/73... Po |
eo Disc. ¢.: Remember that — can be amifs wbich ir
dene by God : For where there is perfcQtion of Power, and Wi/-
‘dem, and Gooduefs, no aétions can bebad. And there is nothing
‘done by aay of your a@iiGers, which is not governed by the
“will of God, Ames 3.6. Fball there be evilin æ City,end the Lerd
“bath werdond it? 2 Chron,-10. 15. Sethe King bearkencd not te
éthe people 5: for the cpufe was cf God, that the Lord might pevforte
, bit Worde————-—-God who would not cauſe the fin, is fid
-to be the canfe ofthe event as a punifornent, becaufe he wilel
permitted it for that end, Ads 2.23. Him being delivered by
She determinate counsel and foreknowledge of God, ye bave taken,
i und -by wicked hands bave crucified qud sin-—— As 4. 28.
The people of Hrael weve gatbered to de, whatever thy bandand
shy csunfel determined before tobe done: That is, he wilted by
> his‘entecedent will, that Chrift thould be a facrifice for fin 5 aud
- he willed by bis copfequeat will, (asa Judge and purither of
F mans fin) chasthe rebellious Jews (hould be tefr eo their mal
ious- wills, togxgcute jt, And that God ‘which sholteratech
- the wills: amd ations of the mof malicious meh and ‘Devils,
will retrain them from: violating any of his, promifts for his
- -Direst.- 7. Ml yyaigs keepybelare your cyes the éxamnply Of a
— — Chrifapqol all ps holy Apofiles and Martyrs which
Pie, ooh fill to Fefis she anther and ——

cre

The Life of Fath, - °°

\ |
|

— — w= Fewer ee — — ——— — _ 7~ — 7 see ee inn, |

— een NE

- “Lift of Fat. wee 499 = ~.

— — — — — — — ———— ——
of your Faish, who for the joy that was {et hefore bim, endured tbe ~~ -----
crefs,. and defpifed the fbame, and és fet down at the right. band.
f the Throne of God. Coufider bim that endured, fuch contra-
ction of finners again(t himſelf, loft yen be wearied and faint, in
your mind, Heb. 12. 2,3- If you did determine to knew no-'
ching but Chrift crucified, and by his crofs had crucified the-.
the world, (1 Cor. 2, a. Gal. 6.14.) you would be able to fay,
Law crucified with Chriſt, yet I lve, that is, not I, but Chriſt
liveth in me, Gal. 2. 20. And to look on the pleafure and glory '
of the world,as the world did look on a crucified Chrift, when |
they thook the head at him as he hanged onthe.crofs. You. .— ,
would love the nasrow fuffering way, where you fee before’
you the footheps of yqus Lord, and of fo many holy Martyrę
and Believers ; You would fay, fare chis is the fafe and bleſſed
way, in-which Cheif, and all.che heavenly Army have paficd
hence unto their Grown ; You would fay, Lethe fervent 4
ker than bis Lord? Ifthus the innocent Lord of life,and Mafer
' of the boufe was injured and affli&ed, am I better than he?
Though he {uffered,to ‘favemo from. Hell, yet not to faye me
from the purifying tryals here oncarth. -Doybtiefs, you would
count ab.sbings but lefs, for the exceleucy of the kpurie de Jefe.
Chrift, and count them bus dung that you might. win bjm——
and that you might kuor bim, ond the power of his refurreBion,
- and the fellomfarp of bie fufferings, being made conformable Se
bie.death, Phil.g.8,39, © ne
' . Dire. 8. Keepthe eye of Faith ftill fixedenthe clerial gbry;
thet you may underftand whet affiGion is, when you take it with
its end. Remembes what eternal Joyes it leadeth to; and
what thoughes you will have of all your pain, when you find
yous felves in the evezlafting reft, Remember where all tears
fhall be wiped from your eyes 5.and. who dare blame that way
as narrow or foul,. which bringeth us to ſuch an end, Pfai.
126.5, 6. They that fow in tears, foal reap in joy He that gored
forth and weepeth, beaving precious feed, hal dowbtlefs come again
with rejoycing, bringing bis eaves, with bim, Mat, 5. 4. Bliffed
ere they that mourn, for they foal be. comforted, Is pot eternal
joy lufficient for you? When you ase luffering with the
Church militane, look up tothe Church triumphant ; and re-
member that they were lately ss low, as fad, as Sorrowful as
_ ' " Reva - rou. —

The Life of Faith.

— ———— — — — — — —
you, and you ſhall ſhortly be as high, as glad, as joyfulas

” they. Look into Heaven,and fee what you {offer for,and think

whether that be not worthy of harder terms than any you can
undesgo,Rom.8.17,18.1f we filler with bim, thst we may be alſo
glorifiedtegerber:F ord reckon that the ſuferiag: rh bis prefent time,
are not wortby to be compared with tbe glory which fhel be revesl-
edin mw, 2 Cor. 4 16,17, 180% or which canfe we faint wot : bat
shsueb our extrard man perify,yet the mward mean is tenewed day -
by day: Foy our light afft ion which is but for æ moment ,workerb
for us afar more exceeding end erernal weight of glory: While we
look net atsbetbings which are ſeen, bus atthe things which are
mot fen : For the things sebich ere feen are temporal;bus the things
subich are not feen are eternal, For we know that if eur earthly
houfe of thie tabernacle were diffelved, we bave a building of Ged,
an bouſe not made with bands, cternel inthe Heavens. Heavea
well believed, will enable us patiently and cheatfully to beer
allchings. He will account the very reproach of Chriff, to be
greater riches than the treaferes of the world, who looketh
believingly to the recempence of reward, Hab: ir. 26.

Died. 9. Learn te dite, end then you Mavd learned t6 {idfer,
He that can bear death, by the power of faith, can beer -elmoft
anything. And he that is well prepared:to die, ts prepared
for any affiGiion s and Re that is dot, is unprepared for pro-
{perity. a
P Dinca: 10. . Remember fill that life Sting 8 very fort, rhe
hifi: tons of Believers are as fort, Wehavefo little 2 time to
Bue, chat wehevebat litile While tofiffr: And if them faint
in the day of adutrfity, when itis fo litcte a while tonight, thy
frreugth is fal, Prov. 24. 10. : :

Dire 11. Reshember that thou beareF but the covmea
hurden of the Sans of Adam, who are born to forrow as the
{parks fy upward ;. And chaecHon art like to alf the members
of Chrift, who muft rake up theirs croff, and* fuffer with him,
if they will reign with him: Aad that thou art but going the
gommon way ¢o Heaven, which that heavenly fociety hath
trod before thee: And cand chou tape tobe exempted both
from the lot of hrimane lapfed nature, and ftom the lot of-all
theSaints? If thou wouldeft-be carryed to Heaven im the
Chariot of EGasy sod couldeft expe@ co efcape the hws ‘7

; J - deat

The Life of Faith, -

death, yet muft thou endure the perfccution, wesrinels and
hunges of Elias before fuch a change. :

Dire@. 12. Think allo how usresfenable it is, for one that!
wenit have eternal glory, to grudgeat alittle fuffevirig in the way,’
andfor ons thæt is faved from the tormecats of FleD, to think it-
march tobe duly obaſtened on earth, Fora Lex srt that mult be’
comforted in Abrabams bofom, to murmare that he waiteth*

oi °

-a while in poverty at the rich mans doors ? Shall's wicked?

worldling venture inte endleſs pains, and put himſelſ out-of the:
hopes of Heaven, and all this for 2 (hore and.foolith pleafure »
And will you grudge to fuffes (0 fmall and those a chaftifement
in the way to an endleds seft and joy ?

Dire@, 13. Think why it is thas Chrift bath ſa largely com-
wended, and bleft afelfeving Rate, and chofen fuch a life for thofe
that be wil fave: And why he fo often’ pronↄunceth a wee to
the profperous worlds it is not for want of love to his Dif
cipks; nor for want of power to fecure their peace, Meth. 5.
Bleffed aveshe poor in fpirit, for tbeirsis tbe Kingdom of Heaven :
Biffed ave they that mourn, for they fhal be comforted. Bliſſid.

etbey that ace perfeduted for righteonſue fi fake, for theirs is tbe
Kingdom of Heaven, Luke 6. 24,25,25. Woe to you thet are
rich, for you bave received your confolation : Woe to you that are |
full, for ye foal bunger : Woeunto you that laugh now, for ye foal.
mourn and weep: Wee nnte you when all men foall [peak well of
ym, for fo did sheir Fathers. to tbe fale Prophets, James 1.2, 8+
My Brethren, count it all joy when ye failinte divers temptations.
(that is, trying afflictions) kwowing that the trying of your faith
worbeib patience James 5.3, 2. Go too nom ye rich wen,
sweep and bowl for the miſeries that foall come ups yva ——
All chefe words are not for nothing: And judge how: he thould.
chink of edverfury who believeth them, vo

Dirc&. 14. Mark well wbetber you-find mst that your feloes
and others ave ufually much better in aficilion, than in profpirity s
And whether there be not fomething in the one to make you
better, and in the other to delude men, and make them worfe.
O look and tremble at the dangess and doleful miferics of
moft that are lifted high! how, they are blinded, flattered,
captivated in fin, end are the fhame.of nature, and the calamity:
of the world *. And mask when they come to die, or lic in

| Rre-3: ficknels,

SOR.

$02:. The Life of Faith. On
—— — ———ñ — —ar — — — —

figknefs, how inlightened. how penitent, howhumble, how -
mortified and reformed they then feern to be, and how much '

they condemn all fin, and joftifie a holy fife: And obferve

your felves whether you be not wifer and better, more penitent,

and lefs worldly in an aflicted Mate: And will you think thae

intollerable, which fo much bettereth almoft all the world ?

Alas, were it not for affliGion,there are fome Nebuchadneszars

that would never be humbled, and fome Pharaobs that would

never confefs their fins, and fome Manaffebs that would never

be converted. Manydn Heaven are thankful for a@i@ion,

and fo thould we, Beclef.7. 2,3,4,5,6. Itis better to go to tbe

boufe of mourning, than tothe boufe of feafting: For that is the

end of all men, and the living soill Lay it to beart. Servow is better

than laughter ; for by the fadnefs of the countenance, the beart is

ade bester, The heart.of the wife is inthe boufe of mourning,

but the beart of feols is inthe boufe of mirth. It is better to bear

the rebuke of the wife, then for a wean te bear the fong of feels: For’

a the crackling of thorns under a pot, fo is the laughter of «

ood, 5 —

Do you not pereeive that a merry profperous ſtate inclineth

to folly, levity, rathae(s, inconfiderateriefs, ſtupidity, forgetting

the latter end,dcc? And that a fadder frame is more awakened,

iiluminated, fixed, fenfible,confiderate and fit for great employ-

ments? Quarrel not then with your Phyfician, becaufe he

dycteth you as tendeth to your cure, and turneth you not over

to the dyet of defperate patients, or of fools, _

Direct. 15. If God sfli@ you, add net cauflefs aſſiction te

your felves. Ifhe touch your friends, or body, or eftate,do not

you therefere couch and tear your bearts. If you have net
enough, why do you complains of it? If you beve enevgh, wh

do you make your felves more ? Hethat hath faid, Bleſſed aré

they that mourn, did never mean that thofe are bleffed that

mourn erroneoufly, for not hing, or for that which is their benefit,

or that pievifhly quarrel with God and man, or that wilfully by

pride or impatiency torment themfelves. He meant not te

blefs the forrow of the covetous that grieveth becaufe he is wet

rich, or becaufe he is wrenged, or is a lofer in fome commodity;

nor to biefs the forrow of the proud, who is tronbled becanfe

he is not obferved, honoured or preferred s Nor the forrow of

re — ae Pt a « J
4

ö— e — — — — — ——— ⸗
The Life of Faith, §03.
the fenfual, who grieve when their luffs and pleafures are re---—
ſtrained: Nor the ſorrows of the idle, who grieve if they are,
called to diligent labour ; nor the forrow of the enviow, who *
grieveth ta fce another profper ; nor the forrows of the cruel,
| who grieve when they. cannot be as hurtful to Gods fervants, |
and their neighbours or enemies, as they defire. It is neither
wicked (orrows, nor wilful felf-vexation, which Chriſt doth
bicls : But it is the holy improving, and patient enduring the’
fafferings laid upon.us by God or man. | _
Direct. 16. Let Patience have its perfel work, He that be-.
lieveth, will net make hafte, James 1.3. Iſa. 28. 16. God's:
time is bef ; and eternity is long enough for our eafe and com-
fore. Icis by patient continuance in well doing, that glory,
hondur and immostajity muft be fought, Rom, 2.
We fhall sap in due feafon, jf we faint not, Galat. 6. 9.
ames 5.7, %, 9. Be patient therefore Brethren unto the coming
of she Lord. Bebold the busbandman waiteth for the presiona’
fruit of the earth, and beth long patience for it, until be re-
ceive the early and latter rain, Be ye alfo patient: flablife your
| hearts ; for she counting of the Lord draweth nigh. Whenothers
| by impatience lofe themfe!ves, do you in your patience pofefe
: yonr fouls, Luke-as. 19. Rom. 5.4. Patience worketh expe-

; wience, and experience bope, swbich maketh not afvamed. If we
bope fort at we fee not, shee do we with patience wait for is,
Rom. 8. 25. Through patience end comfort of the Scriptures it is
that we bave bope, Kom. rg. 4. Therefore we bave weed of pa-
: - Sience, that. shen yee bave dene the will of God, we may inbcrit

the promiſe, Heb. 10. 36:31.

er Yat. OS ae 2-2. , : po ath
an ' PTs oa, CHAP. ax Ly — ;owte
‘Bieww'to live by Fai; tis troudtes of Conſcience, and dowdts or-tere

“ reiers abel our fplrituat aud cuertafting fate,

"F Taving written a Treatife called, The ‘Right Marbed for
CK Spirtswat Prbce’entl Criefors, ore: ipbnisthie Gibjt@ial-
‘Feidy, {ll sft he Reade tithe ad have by dca
for Dedigds er

‘, we ig

° f

es wY J 4°: aed - 4 ’ , a i; a .
- v rey ‘4 ré -
< oe 4
. \ .

504. . The Life of Faith, |

—

Dircct. 1. Diſtingniſſ of the /er eral Cauſes of theſe troubles ;
and take heed of thofe unskilful Mountebanks, who have the
fame cure for every {uch difeafe, and (peak prefent comfort to
all that they hear complain; and that think every trouble of
mind is fome notable work of the Spirit of God; when itis
often the fruit of the manifold weaknefs or wilfulsefs of the’
troubled complainers.

Direct. 2. When it is fome beincus fin committed, or great cor-
rxption indulged, which doth caufe the trouble, be fure that found
_ Repentance be niver.omitted in the cure; and that areal: refcrma-
tion prove the truth of thas Repentance. For Chrift never died to
juttitie and fave the impenitent finner: Anda deceitful Repen-
tence is the conenton felf-deceit and undoing of the world. And
how. can that be true Repentance, which changeth not the
‘will dnd life ? God will not give you peace and comfort,as long
as you indulge your wilfullfin.: on

Note here the difference between 4. The grofly impeni-
tent: 3, And the mock-repentance of the Hypocrite: 3. And
the true Repentance of found Believers. — :

4. The grofly impenitent cannot bring His heart to a ferions
— to let go his fin, nor to a. conſent or wilingnefs, chat
God fhould cure bim, and change his mind: but he had rather.
have his pride, and covetoufnefs, and fenfuality, to be fully
pleafe, than co be mortified. Like a fool in a Feaver or a
: pie chat had rather have drink, than have the exre of

is thirft. Co, fe

2. The mock repentance of the Hypocrite hathi /omte purpefes
ander an ex‘raordinary convi@ion, to leave his fin; and for a
time miy feem to do it. But when the temptation is as Arong -
‘again, he is the fame, and rcturneth to his vomit ; or elfe ex-
changeth his fin for a worfe. And ifyouask him whether he
Mad rather have the wortifying of all his lafis, on the pleafing of
them, his underftanding and conviction may cauf¢him truly t
fay atthe prefent, that if God would prefeatly mortifie his fin,
we er bios thicin choice, he wonld xather content (0. if
Aaa shealenfnecltherac, Batmerk if, 1, That tho
snartons that Lyd id fis biel aS he milling on

Ike €eld ®

to ufe the means, snd bss duty to attain it.
, boreqcenfent would change his foul, and take away al! fia
clinations

The Life of Faith.
elinstions at once, that he might never more defire the ples

great difficulty co deny it, and all th \t be done withoue
any labour of his own, [doubt not but-the Hypocrite sould
corifent to be fo mortified. Butto wach, and pray, and read;
and medit ate,and ufe tbe means which God appointeth him,both
to get mortification, and to uſe it for the conquering of cvery
€emptation ; this the Hypocrite will sot confent to. :

$05

2. And what he deth confent toat the prefent; he confentetla

not to wher his finful pleafure is revived by the acat temptas
tien. W mo,
_ . But the true penitent Chriftian is both willing to be changed
and had rather have his lufts to be killed, than pleafed; and ale
* fo willing to uſe Geds' means both to monstifie the inward he,
and to overcome the extward fin: And this in. fincerity is
his babitual fate.

Dire. 3, Never forget that 1. The graciout nature of
Ged: 2. Ibe fafficiency of Chrifts Sacrifice and Merit: And
3. Thetruth of the univerfel ffer ov promife of pardin to. a8 (if
they willaccept the offer ) ave the foundation of all eut faith and
‘comforts; and arc that univerſal grace which is before ous ſpe-
cial grace or faith, and is prefuppefed to it: On this foundation
all our faith and peace is to be built. —

Direct. 4. The particular application of this td-our ſelves,

is, 1. By Believing,and then by knowing that we-dovelieve, and

then by difcerning our priviledges upen believing.

1. Qur believing it felfis, x. Our ‘Afeent to the truth of |

the Gofpel: 2. Our Acceptance of the good (eves Chrift end
life) whichis offered in it, and confent tothe Bapti{mal Cove-
nant with Gedibe Father, Son, and Holy Spirit : And 3. Our
Afi ence in Chrift and his Covenant. ct,
2. To know that we do believe (forshow) is cafe, when we
do it: But to be fure that this belief is fincere ond faving, is
more difficult, bécaufe of the deceitfulaeft of the beart of man,
and the mixtures of unbelief, and other fing, and the -weaskpdfs-of
grece where it is tsue, and the counterfeits of it, and the inſuf-
cient degrees which ast in Hypocrges ; fo that it is not eatie
to difsern whether the faith which we have be fincere, end
predominant shove our ſenſe ond ur unbelief (as ic uſi be.) But
* yet.

"906

get je mey be known by {uch merns as theſe.
. g. By lebousiog to Arengpbex and increafe ous feith and
grase, that if may not by the. fmalnefs be pext.co undifcern-
able, 2: By fubdsiag all contrary inmerd corruptions, which
obfcure it. 3. By frequent exercifing it ; ſeeing habits are dif-
cerned only tn their acts. 4. By refilling and ing temp-
tations, and deing oll she geod wecan in the world, and living
as wholly devoted to God, abpre all worldly Acthly interctt 5
that fo. 1.Faith may be evidenced by ics fruks ; a. And Ged may
reward the faithful ‘foul-with his affuring feal, and light and
comfort. 5. By efcaping all thofe lep/es into beineus and wilful:
fin, which caufe wounds, and fears, and-hinder affurance,
peace and joy. 6. By awifeand conftent examination of the
heart, and obfervation of it, in the time of tryal, and findin
the habits and ftsength of faith, and of unbelief, in their fever
aGings, and prevalencies in their confii@s. 7. And withall,.
efcaping thole ignorances and errours, about.the nature, means,
eauſes and figns of grace and affuranee, which keep many.
from it, who have jafitfyingfaith. Thefe ſeven are the true
and neceflary means to get ↄſſuv ance of your own fincerity, and
that indeed you have the truc feal, and carueſt, and wjtusf of
the Spitit of Chri.

3. When you have firlt truly believed (or confented to the.
Boptiſmal Covenant of Grace) and next got sffurance that you
de thie in fincerity, the laſt part is the eaſieſt, which is to ga-
ther up the priviledges, ox comfortable conclufiens which follow.
hereupon: Which are your pardon and juftification, your adep-
ston and right to life eternal, and to all the benefits promited by.
God, in that Covenant to which you de confent; which are
all comprehended in the three great Relations cftablithed by.
the Covenant, viz. that God is your Reconciled Ged and Father”
Chrift in your. Head and Saviour, and the oly Spirit is yeur Life
and Sandlifier. 7 ° WWW

Thefe three works which make up affurance, are contained-
in the chree parts of chis (yllogifm. 1. He that truly believeth,
ss juGified, snd adopted, and an heir of life. But I do truly
believe : Thereforel am juftified, adopted, and am an heir ef.

Os. thus.ce she fama fale,

| Krery-

. | The Life of Faith.

Eypry one who truly confenteth to the Baptiſmal Covenant,
hath right co the bleffings of the Covenant ; God is his Father,
Chrift is his Saviour, and the holy Spirit is his Sgn@ifler. Bur
1 do truly confent to the Beptifmal Covenant: Therefore f
have right to all she benefits of it: God is my Father, dec. ©
Direct. 5. Remember that when lg bave got afferance, and
bave truly gathered this conglefion, the continual and lively ex-
evcife of faith, ts ſtil neceffery rer atiual jey,

For it is pofgble for a man (0 have no nu æle dewbtings of his
own fincerity orfalvation, and yet to have {uch dalueſt of (oul,
and fuch diverfions of his thoughts, as that he thall'enjoy but
little of the comfosts of his own afurance. Therefore true joy
sequireth much more, than bare ſelſ examination,and difcern-
ing of our evidences, and right to life. 4

Dire. 6. When doubts and sroubles ave saufed by ignorance
or erreur, abut thé srue nature and figns of grace, and the way of
affer ance Cwhich is very common) nothing then is more meceffa~
ry than «found ond skilful Teacher 5 to work out thoſe miftekes,
and to help the ignorant Chriftian to a clearer underftanding
of the terms of the Covenant, and the fenfe of the Promife,
and the true methods of Chrié in his gifts and operations.
Otherwife the erring foul will be diſtracted and loft ina wil.
demels of donbts, and either fit down at laft prefumptuoufly

on falfe grounds, or tum to one errour to Cure the troubles
of mother ; o.languih in defpair; 0 lamentable a thing is it

to be poMeffed with falfe principles, and to attempt fo great a

work in the dark.

Dire 7. And here there arc thefe two extreams to be -

earcfully avoided: 1. That of the Infidel and Jufticiary, who
traficth and: teacheth othess to traft to his own vertues
gad works wishout 4 Saviowr, or vfcribeth the pert of a 5a

wieur to them, 2. The Antinemias snd Libertine, who teach
facia wer to leek, at any thing in shcmfeives at all, no ‘not as am
evidence, ox condition, Ox meens, much icfs as any caufe of life 5

307

hue to tuft to Chris blood, to be to you saftead of Faith, aud

ante, and Obedience, and all your ufe of means ; end do
alcribe the part of thefe duties of man, to the blood (Of Chrifts
as if i¢ did belong ol y. to Chrift fo do that fame thing which

belongeth unto them. 3*
S{{s Therefore

eae RY —
Theiefore here you. muſt be fure to be wall acquainted whae
is truly the office end part of Cbriſt and what is truly the
office and part of F aith, of Repentance, ‘of Confeſſion, of Prayer
@c. And tp be fare that. you wbelly,truft Chrift (or bis part an
joyn not Faith, nor any of your own works or duties in the
leat degree of that —* or bexour which belongeth to Chrift;
and bis oficeand work; And that you faithfully'ufe (yea I will
- fay, Truft too, though ignogance ſnatl at it) your Faith, Re-
peutance, Prayer, &c. in and forits own offise and part ; and-do
‘not foolithly blafpheme Chrift, by alcribing the pert and office
of your duty unto bim and bis office, under pretence of giving
him the honour of them. It is Cbrifts office and bonour to bea
facrifice for fin, and a propjtiation for u, and a perfect Savieny
and Interecfor, and to give us the Spirit, by which we bilieve,
gepent, pray, obey, hope, love, &c. But not to be a penitent
believing finner, nox to accept of an offertd Saviour, nor to be
a confenting Covewanter with God the Father, Son and Fol
Spirit, nor to be wafhed from fin in bis bload, reconciled, adept-
. ed, nontopray for pardon in the name of another, nox to tru
upon a Saviour, nor to be a. Difciple, a —— a Mimber of 4
Saviour, &c. Nor yet that his blood, or merits; or righteouf-
nefs, fhould be to you inftead of thefe. No, chefe art 'to be .
done by you. ” ee
Dire. 8. In this cafe alfo take heed of thofe ignorant
guides, who know not the errours of fancy, wtelensholy, or di-
fiurbed paffions, from the proper works of the-Spirit of God: Fox
° they wrong the Spirit, when they afcsibe mens finfdl weak-
nefles to him: And they greatly wrong the troubled finnet
many waies: 1. They puff up men with conceits that they are
under fome great aud excellent workings ‘of the Spirit, when
Shey are the works of Saten, and their own infirmity or fin:.
2. They teach them hereby to magnifie and cherifh thiofe di- .
Sempers, and paffons, and thoughts, whictr thty ſhould refs¥;.
and lament, and caſt away. 3. And they fet chemin-an Enthu-
fiaftick, ox truly Fesatical way of Refigjon, to look for Reve-
dations, ot live fill upon their own fancies, and paffions, and
Miftcempers, and Satans temptations; concciting that they live
apon the incomes of God, and are aCtusted in all this by the
, Moly Ghoft, And of what mifchi¢vous: importance and con-
. . st fKquiencé

— — -

i. 3. When the Spirit doth

The Life of Faith.”

{ quence alt this is, and how. much hurt fuch zealous ignorance

doth, both in the. Teachers and the people, the thing it ſelt

doth plainly thew.; and the fad experience of this age doth

“fhew it more plainly, in. Ranters, Quakers, and: other trae

Fanaticks, and in many women, and other weak perfons, ef -
P* .

soe

- better principles than theirs.

And it is an unfefe courfe which many fach weale. pesfons
ufe, tothink in their troubles that every text of Scripture

’ which cometh into their mind, oz every conceit of. their own

is a fpecial faggeftion of the Spirit of God: You fhall ordina-
rily hear them fay, [Such «text was brought tame, or was fet

- upen my beart, and fuch a thing was fet upon my mind | when

two to one, it was no otberwiſe brought unto them, nor fet
upon them, than any other ordinary thoughts are; and had

-no fpecial or éxtraordinary operation of God in it at all.
Though it is certain that every good thought which cometh into
- ous minds, is fome effc.of the working of Gods Spirit, as evé-

ry good word, and every good work is ;. and it is certain chat
‘fometimes Gods Spirit doth guide and comfort Chriftians as a
remembrancer, by bringing inforfhing and comfosting texts

and dodtrines to their remembrance ; yet it is a dangerous thing -

to think that al fuck fuggeftions or thoughts are from ſome e-

ciolor extraordinary seorkof the Spirit, or that every text that

cometh into our minds, is brought thither by the Spirit of
God at aff.

The reafons are thefe;.

i. Satan can bring a text or trath to our remembrancefor -

his ownends, as he did to Chrift, Meth. 4, in his tempta-
tions. ) os,

2. Our own paffions or running thoughts, may light upon
fome text or truth accidentally, as they do on other things
avhicls fo come in.

in.an ordinery weyhelp us‘ in-re-
aaembring or meditating on any text or holy do@rine, he doth
it according to our caæpacity and difpofition, and.not in. the way
of infallible infpication, and therefore there. is much of sxr

-weaknefs and errour ufually mixe with the Spirits help, isthe

productt Ae when you Kold the hand of 3 child in writings
you Write not (6 well by his hand, as by youxowa alone, bur
" ul “, al. 8 eet YSE. 3 .

your,

— — ———— —

The Life of Faith.

— — — — — —
your skill, and his weaknefs end unakilfulneſt do both appear in

ghe letters which are made ; ſo is it in the ordinary afiftance
of the Spisitin our ftudies, meditations, prayers, &c. other-
wife ail chat we do would be perfe@, in which we have the
Spisits help; which Scripture, and ell Chriftiane experience .
do contradi@.

4. And toafcribe that to the Spirit which is not at æl bis
work, os that which is partly evr own work, {0 far as it is our

.own, and favoureth of our weaknefles and crrour, isa heinous

injasy to the Spit.

5. Aud it toffeth fuch miftaken Chrifiians up and down ia
uncertainties ;_ while they think all (uch thoughts ase the fug-
geſlions of the Spirit, they meet with many contrary thoughts,
and fo are cerryed like the waves of the Sea, fometimes up,and
fometimes down ; and they have fometimes a humbling ser-
rible text, and the next day perhaps a comforting text cometh
imto their minds, and fo are between terrours and comferts, di-
ftsated by their own fantafies, and chink it is all done by che
Spirit of God. :

6. And it isa perverfe abufing of the boly Scripture, to make
fuch remembrances the Rute of your application of it to your
elves : that text which yor remember had the fame fenfe before
‘you remembred it ; and your fpiritual ſtate was the Gme be-
fore: Ifthat text agree with your ftate, and either the ter-
gour or the comfort of it belongto you, this muſt be proved -
by folid reafon, drawn from the true meaning of the text, and
the true Aste of your fouls; and not fuppoled meesly becawk
at cometh into your thoughts, or becaufe it is fet upon yous
hearts: Doyou think that your remembring it will prove that
it /peciaDy belongs te yor ? Do not many comfortable texts
come into the minds of Hypocrites, who are unfit for com-
fort? And many terrible texts come into the minds of
hamble fouls, that have right to comfort, and thould not be
more terrified? You may as well think that your moncy oe.
eſtate is another mans, becaufe he shinkerb on it : Or that ano-
ther mans dangers and miferies are yours, becaule you think,
of them :*Or that you are cither Kings, or Lasds, or
or thieves, or whatever cometh into your minds

nds ;: Ox that
another mans Leafes ox Deeds by which he holdeth his Lands,
. are

— The Life of Faith.

read.

. 7. And if you go this way to work, youate in da to

he carryedinto many other erreurs gud fins, and think’ that all-
is — the Spitit of God, becauſe you feel it fet upes your hearts,
And foyou will feign the fan@ifying Spirit co be the author of

fin, and the lying Spixit fhall be honoured and called by his .

name.

Mark well thefe following texts of Scripture, 2 Thef. 2.
1, 2, 3. We beſeceb you brethren, by she coming of uur Lerd Fefus
Chrift--- that ye be wot foon focken in mind, or troubled, neithær by
Spirit, nov by merd, mor by letter as from us, as that the day of
Chrift is at band :. Let so man deceive you---You {ec here thet
Spirit, Word and Scripture may be pretended for an un-
truth. . ,
Matib. 4. Satan often ſaith, Jt is written, .

2 Cor. 11. 13,13, 14, 19. Falſe Apoftles, and deceitful workere
sway transform thenefelves into the Apoftles'of Chrift,and Minifters of
Righteoufnefi, end no marvel, for Satan bimfelf is transformed
inte an Angel of light. :

sii
are all years, becanle they axe pot into yar bende

1 fobn 4, 1.. Beloved, believe wet every Spirit, but try tbe.
*

Spirits, whetber they be of God. .
Gal. 1.7, 8. If we or an Angel from Heaven preach anyother
Goel to yen, ict bine be accurfed. |
Queft. But-bew then foall I kuow.when it is the Spirit which
patteth any thing into mywind? «| | a
Axfw. x. The matter it (elf mult be tryed, whether it agree
with chefacred Scripture, and muft be proved true by the
Word of God. 2. The end to which that truth is broughe,
mutt be proved co be juff snd geod: Fos Satan pleadeth truths
to finful ends. 3. The spplisation of them to your own cafe
muft be fuch as will hold tryal, asd it muft be proved by
found argument, that indeed chey. do thus and chus belong to
you: For Gods Spirit will not belyg you, nor make you
better or worfe chan you ares; mo mose than he will belye the
Seriptares. | J
Objedct. Bur is it not the fame Spirit which ſpæke so the
Apofiles, which fpeskerb tons? If they were se believe bim im-
mcdiccly fo rent we; and fering the Spirit is above the Scripture,

$13

The Life of Faith.

— nS
we mut try she Scriptures by she Spirit, and not the Spirit by the

Scriptures. | i,
Auto, alas, how pittifally igdoragce beweildrcth ‘men?
a. It is the fame Spinit which was in the Apoftics; and is in
the weakeft Chriftien : But he worketh'not ia the fame degree:
He infpired them to tmfallibility ; being promifcd to lead then
suse all truth, andte bring aB things which Chrift bad [poken te
theiy remembrance; and he enabled them to prove this by‘ma- °
nifold miracles: Doth he do all this‘by you ? or had you the
fame promifes ? 2. The fame Spirit ix them was given to
eneend, and to you for encther,. To them it was given to
caus them by his infpiration to deliver all that Chrift had
taught them, and to leave it on record to alt generations, as his.
infallible Word and Law, to be the Rule of do@rine and pra-
Gice to theend of the world. But to you the Came Spirit is
given, to caufe you to underftend, and leve, and obey this Law
which és already written, and not:to write or know ano-
ther.
3. The Spirit indited the Scriptures before you were born =
and we are fure that that is the Word of God; and we are
fure that Gods Spirit contradi@eth not it felf ; Therefore your
after-pretended revelations, muft be tryed by the certain an-
cient‘Rule, which had thefeal of miracles which yours hath.

nof. , .

Obj. But ber frail I know whet application to make of Stri~
pture tomy felf, but by the teaching of the Spirit of God ?

Anfo. But you muſt not take every thought and fuggeftion
or retnembrance, to be the Spirits application. Gods Spirit
tescheth men by the lig of fennd evidence, which may be
proved,and withold good in tryal:He teacheth you by excite-
ing, you ‘to rational ftudies and argumentation,and by bidling
you in fuch fober ufe of Gods means ; But he doth not teach
you to know your flate, by the bare remembring ofatext. |

Dire&. 9. Take beed alfo of mifunderfianding what is the
witueſs of the Spivit, that we ave Gods children.

Many think it is like fome voice, or fuggeftion, ox infpira-
tion withia them, faying, Thou art the Child of God. And fo
many Chrifians lenguith in terrours, that feél nofuch per-

(wading Spisit in them, . And many Hypocrites are deluded

The Life.of Faith. | $13
by the pesfwafions of their own imaginations. But in Scri-
pture, the word witwefs' is oft taken tor [evidence] or an ob=
jellive teftimeny : And the Spirits being a witne/s, and being 8.
"foal, an carneft, a pledge, a white ſtone, anew name, Oe. are.

of the like fignigcation: And the mesning is, By this we haow

thet we ave the children of God, or that.be abideth in us, by the:

Spirit which be bath given ws, 1 John 3, 10. 24. & 4.13. Aad

if any one bave net the Spiris of Crift, the‘ fame is rane of bie,

Rom. 8.9. Asif he thould fay,- have you the Spirit of Chrift, —

or have you not ?- if you have, that isa feal,an earntt, pledge —

of Gods Love, and of your heavenly inheritance, and a certain —
evidence ox wituefs that you are his chitdren, Gel. 4. 6: He that
loveth God as his Father in Chrift, add ‘is fan@titied to God,’
hath the Spirit. Shew this Leve, and this Sendification, and
you produce the true mitnéfs that you are the beirs of lite.

Holinefs, and Heavenline{s, and Love, is the witnefs, feal and

corm ; and not chiefly an iuward perfmafien that we are Gods

childgen. . ——7—
2. Yee this much more the Spirit doth; when it hath ſan-

_ “Gifiedus, and given us the witnefs or evidence in our felves,
(1 Fobn 5. 10, 11.) He alfo helpeth us ta fee and -kuow that’
grace which he giveth and aGuateth in us. : |

_. 9" And alfo to conclude from that evidence, that we are .
“Gods children: And ao to feel the inward comfort of that
eonclufien. Bat ail thisbe doth by theſe means in a difcurfive
er rational way, and by bleſſing fuch reafoning to our com- -

rt. . .
4. Alfo he comforteth the foul in sxetber way, diftin@ from
~ the way of coucluding from evidence, and that is by exciting the —
Love of God and bis pratfes inus, which are of themfelves de-
lighting eis: But of this anon.
Dire@. 10. Take heed of Heretical Seducets, who wie to
fit in troubled waters, and to fall in with fuch perplexed con-
feiences, to perfwade them that all the cauſe of cheir trouble is
their opinions, and unfound Religion, ‘and not in them; and
that the only way tocomfert, is to change their Religion, and
to come over unto them. - ot
No perfon fitter for a Quaker, a Pipift, or any Sectary, to
work upon, than a treubled.neind.For fuch are like the ignorant -
| , Tee Country

~ Country péopte in thicir ficknc(s, who will hashes toany one
who purteth them in hope, and promileth: thonw cafe, und
moft confidently tells them, that he can. curethem, and faith, -
i was judin your cafe, and fach or fach a thing cured me: fo:
will the Forwalift, and che Fexatick , the Pepif,and the Quaker
fay, 1 was juſt in your condition, [I was troubled, and could”
get no peace of confcience, no joy in the Holy Ghoft, but was
alwaics held in fears and doubting, till: I changed my Religion ;
and ever fince that I have been well,and O what joyes Ihave to
boaſi of !] And ifit be an usfound H;pocrite that is.chus tempt-
ed, perhaps God may give them over to find abundance of
Bedlam joy, in the ſudden change of theis opinion: And falf-
bood may comfort that man, whom the truth which he wes:
fale to, would not comfort. Butif it be a weak fincere Be-
liever 5 if God thew him not fo much mercy as to refcue’ him
fren the temptation,be will do as the forefaid Country patient 5
he will try owe mans medicine, and anther womans meditines,
‘and hearken to every one that can {peak confidently, and pro-
mife him a cure, till he hath tryed, that their cafe and his
were not the fame, and that they were all bur ignorant de-
ceived deccivers; and when all fail him, he will come back
again, to the faithful experienced dire@ors of his foul. .
Dire. 11. If weaknefs of grace be the caufe of doubting
(which is of all other, the commoneft caufe in the world) tbe
way to comfort is that fame which is the way. to firengthen-
race.
‘Such a one, if ever he will have joy, muft beraught how to.
live the Life of Faith, and to watk with God, and to mortifie
the fieth, and get loofe from the world, and co live as entirely
devoted to God; and efpecially how tokeep every grace m
exercife ; and then grace will thew ic Elf, as the sir doth in a.
windy ſeaſon, or as the fite when it is blown upand flameth.
There is no furer or readier way to comfort, than to get Faich,.
Repentance, Love, Hope and Obedience, in a vigorous acti-
vity, and great degree, and thento keep them much in action.
Mountebanks and Sectaries have othes waies ; but this is the
conftant certain way. '
Dise@. 13. Uf you perceive that tréuble is eaufed by mifunder-
Sanding the Covenout of Grace, and leking at Legel Works of
. >

TH eof POS StS
guerit, asthe grouud of peace, and ever-lecking the [fidiency of
she Sacrifice, Meriss, er Inferecffion of Obrsft, the principal thing:
to be done-with Gach 2 foul, x, co convince him of Mie im-:
poflibilicy of being jiftified by works, on legal terms; and to
fhew him che ncceflity ofa Seviour, and the defiga of God
in mans scdemption, and that there is dat-one Mediatour be-
tween Ged and man, and ont Name by which we can be faved ;
and that Chritis the icy, the srinb, andthe tft, and no men
Cwetb tothe Father, but by the Sen; and that-he wes made fie
fo us whe knew no fin, that we might be made the rightcou{nefs
of Godin bm aad that of Ged be is made unto uc, wofdom, and
righteon{uc{s, and fanGification, end redymption , and that Ged
bash gines us eternal life, and this life is tn bis Son; and that be
that bath she Son, bath life, and be that bath wet the Son, bath
— 2* 5 and that there is —— * ‘hem * are i
Chef Fefus, abo watk net.after the fidh, er ibe Spirit ;
bat br shoe — —e condemned already. Thus —*8
crucified, the propitiation for she ſias of all the world, be
pecached tothem, who are troubled asfor went of « S.avieur,:
or aa attonement; afacrifice, or renfome, Or propitietion for:
5 > Or becaufe they are not: infitad of a Saviour to ghern-
a. a . —
Bat to tell a men only of the ſacrifice and meritsof Chri, wha: ..

doubeeth saly bs toereft in bin, snd of the trath Of he
oman fash, hepestansd and SanGification, is to prate imperti-
‘nesely, and to delade the francr, and todeal mjurieufly with

. Dise@. 12. If Melancholy be the cauſe of the tuouble( which :
i$ weryoed mary) it will be necellary, 1. Wellto underfiend it =:
Aad 2. Toknsw thecure: @f which, having (poken more.
largely cifcwhere, 1 -fhall now give you only this brief ine:
formation. é ‘ - .

a. The fgns of this Melancholy are, overſitretched, conſuſed
Bongo reresblc thoughts; continuel fear, and inclination co:
dcipair, and to cry ost, amdone, undone;-I em forfaken off
God ; the day of grace is paft ; I have fanned ageing the Holy.
Ghog ; never euy manscafe was ike mine! And ufuslig their»
figtp ts gent or bsoken, and chey are enclined to be shone, end:
te bcalwaics muſing. with eheir confoanded thougias *

tit 3

.
v

ö— — Ne A 55— — —

316

Ne Life of Faith. |

left are tempted te blafphemous thoughts, againft the Scsi-

ses, and the life to come, and perhaps urged to utter fome
Biss hemous words againft God ; and if it goto the highett,
they are empted to famith or make away chemſelves. .
2. The cure of it lyeth x. In fetting thofe esuths before
them, which tend mof to quiet and fatisfic their minds. 2. ka
engeging them in the conftant labouss of a calling, in which.
both mind and body may be employed. 3. In keeping them
in fit and chearful company which they love, and {offering
them tobe very little alone, 4. Io keeping them from suifing,
and chat meditation or thoughtfalnefs which to others is moa
profitable, and a.duty. ¢. Keeping them from oves-long ſe-
eset prayer (beceule they are unable for it, and it doth but con-
feund them, and difable chem for other duties ;) and let thems-

be the more.in other duties which they can beaz. 6. And #

the ftate of their bodies gequire it, Phyfick:is neceffary, and

hath done good to mmy (ifrightly chofen.)

Dire, 13. Takebeed ef footify, carnal, balty expeGations of
consfors from the bare werds of any man; but ufe mens advice only
to dire you in that sway, where, by peticuce and fatbfulnefs,
you may meet with it inducfesfen. 1J

Nothing is more uſual with filly fouls, than to go to this or
that excellent Minifter, whom they defesvedly admire, and to
look that with an hour or twes difcourfe, he fhould comfore
them, and fet all their bones in jeynt: And when they find
chat it is not done, they cither defpais;.or turn to the next de-
ceivers, and fay, [I tryed the beſt of chem: Aud iſ ſach ata -
connet do it, none of Shem cas doit. | But, filly foul; do Phy. ‘
Gcians ufe to charm men into health? Wile thou go and tall
an hour with the ableft Phyfician, and fay, that his
talk doth not cure thee, thon wilt never go to a Phyficien -
snore, but go to ignorant people that will kill thee? Thou
haf then thy own deferving ; even take the death which thow
haf cholen, and drink as thou hafi brewed. The work of a
Minifter is not to cure thee alwaies immediately, by comfort.
able words. (What words can cure an ignorant, melancholy,
es uncapabie foul!) But to. direca thee in thy duty, and in the:
uf of chofe means, which if chou wile faithfully and petiently
prsGile, thou thalt certainly be cured in dyctime: ll then

, wilt .

—

.- - The Life of Faith. I

wilt uſe the Phyfick, dyet and exercife, which thy Phyſitian
doth prefcribe thee, it is that which maf refiore thy health
and comfort, and not the faying over afew words to thee.
If chou lazily look that other mens words cr prayers fhould cure
and comfort thee without thy ews endesvours, thou mayeft

_ thank thy felf when thou art deceived.

- Dire@. 14. The principal means of comfort is to live in the
exercife of comfortable duties. |
Faith, Hope, and efpecially the Love of Ged, are duties which

517

are alfo mans felicity: And the exefcife of thele in Praifesand — 7
Thanbsgiving, are the proper pleafure of the foul. Give up thy .

felf wholly to ftudy the Goodnefs and Love of God in Jeſus

_Chrift, tili chow feel chy heart enflamed with his Love, and

{pend half chy godly confesence in Gods praifes, and half thy
daily prayers in that, and in thank(giving ; end this will com-
fast thee not only by the resfening way of evidence; but gs a

iving of thy friend deligbtetb thee, or as health it (elf is the
pleafare of thy ficth. a J
As the fies themfelves of not knowing God,not loving him,
ner delighting in him, are the greateft part of the penalty, or
rather mifery of the finner (which hath its peculiar way of re-
miſſion) f the knowledge, end love, and praife of God, and
delighting in him, is inftead of a reward unto it felf, and a be-
ginning of Heaven to the heavenly Believer.

" Dire. 15, Dwel much in Heaven, if you would dwell in

— comfert, . Comfert your felves end one anvtber with thefe words,

that we feall for ever be withtheLerd Heaven is the place ox
ftate of our everlafiing comfort; and all that we have here
mutt come from thence : And Faith, and Hope, and Love mutt
fetch it: He that will have cers joy, mutt go for it to paftine,
or luſts and plesfure, toan Ale-benfe, or a Whore, or to a Game-
ing-boufe, or a Play. boufe, or to his weal h and worldly ho-

nours: But he that will have beasenly py, muſt go for it by

Faith to Heaven; and dwell there every day by Faith, where
he hopes to dwellforever. Heaven will not comfore either

- them that believe it not, or them that remember it not; but

them whole converfatien and hearts ere there, Pbil. 3.
2@, 23. ' 00
5 Ttt 3 Dired.

flreaſt pleateth thy reffe, and as the fire wartneth thee, oras the

Dine. 16. Set your felves whaly to do goed. Refolve chag
gpu willbe faithful co Chritt, and do all the good that you cag
in the world, and let him do with you what he will: And in
this way fou fhall quickly find, that the foundeS confolati
will oome into your fouls, b« fore you could expect it. Thou
no works of our own can add any thing to God, nor muft be
tufted cout ell, ins Icgal Cale 5 and though blind Libertines
tell you, that all comfort is legal and unfound, which Teme by
the thoughts of aby thing in your Gelves, or any of your own

- doings s yet Ged is no (ach eaemy tegedlinefs, bat he that will

hereafter jadge you to Hicaven oF HA according to your works,
will now judge you to jsy + forrow Aheart, vfually according
to your works : Welding thall affogd you peace, and il deing
Coal difynies you, when sil isfid,

Dire. 17. Lally, Be fuse, while you evant thesomforts of
afferance, to bold feft thefe comforts which retionaly belong to
- commen grace, aud se them shat bave the Gofpel offers of falvenon.
Whea the Golpel came to Samaria, Gs 8. there was great jy
in phat City. It is glad tidings in it felf, for guilty fouls to have
Chrift and pardon freely ofſi ed to them. Can-you not fay, I
am (ure that I am regenerate, jufiified and adopted ? For all
thst, if you be not Infidels, you can fay, Lom jure that Cbrif,
and Pardon, and Heaven, 418 freely ffered mt, and Minifers ave
_ oumenificned ty introns me to accept # 5 axa nothing bus my wilful
and final vefufal can deprive mS of it, aud ſuut me od. This is
certain; teke but fo much comfort as thie mucb fhould sa-
tionally inſerr. | , :

To which I might add, the comfosts of your prebability,
when you are in fome dcgzec of hope, that your faich and re-
pentance are fircert, though you.asc not certain: Bot thbis I
have more largely fpoken of (and the refi which is ncedful to
be fpoken on this ſubjech ia the fore-namecd . Treatile long
8go. .
STyhe osdinasy and long troubles and nafettledact «fhoneft

Chrifians, are caufed molt 1. By uashilful Guides, who are
moh confident, where they are moh ignorant, and revile
thofe Truths and Methods which God hath appointed fox
the feetling of mens peace: 3. And by their own lazy and
wrskilful courte 3 who take vp moft with examining av

a | ; complaining,

a”

The Life of Faish.
complaining, inficad of [eatning mose endeshanding in Gods
Methods, ‘and diligent eurending whet-is anvids, that sive canfe
of theie trouble might be taken away. _

quaipeem™

CHAP. Xx .
Fiyw to live by F aith inthe Publick Worfoipping of God .

May not be fo tedious (nor do chat which isdone cife-
where) as to direct you in the ſeveral pares of Worfhip
diftinély ; but thall only give you fome brief Dire@ions about
Publick Werfhip in the general :
. Dire&.. 1. Come not before Ged with Pharifacal conceits of
the swortbine/s of your felves, or Norſip, as if you offoved- bin’
fomething which did sbligebim: But come as -bumble receivers,
thas need bim and bis grace, wbo ueedeth not you sand as learners
that bope to be wifer and better by drawing ster te God. :
~ You know ‘Chrifts inftance of the prayers of the Pharifee
and the Publican: And remember that many 4 Ones beert faish,-
I thank thee Lord that I ams not as other meen, or as thie Pub-
lican, whole tongue can fpend an-hour.or more ia fad confef-
frons; yeaand that it is thofe very copious comfefions of their
badnefs, that puff chem up as if they were ſo good. | mo

ca many a one that in opinion is moft vehement againft 42 .

onr works in our Fuftification, or looking: at any thing twour felves .

at ab, to make us acceptable with God, ss being sgainft free
grace.in Chrift, do yet. look fo much at that which is (or is

conceited to be) és themfelves, that few Chusches on earth are -

thought worthy of their commusion.

Note alfo chat it is sacrificing which is commonly the Hypo- 7

crites Worfhip in the Old Teftament, and bearing and obcying .
which he negicéteth, and God-calls him to :~As you may ſie
at large in Ife. 1. throughout; and many other p'aces, Pfs,
40. 6, Sacrifice and offering thou-did# mot require: Mine cars .
beft thou opened, dc, So P/al. 50.8%; 9, 8c. 1 will net reprove -

thes for thy facrifices and burnt offerings, to bave been continually -

before me, I willtake no bulock out of thy basfe————— Far even -

vy beaft.of the Foveft is mine, @c. If I were bungry, I would wet :

oé

poll

SED

' $20

The Life of Faith.
tel shee, for the world is mine, and the shereef——-Offew
to Ged thanksgiving, end pay thy vows to the weft High. And
cal upen nte i the day of trouble——_————- Bus tothe wicked, faith
Ged, What baft then to dete declare my Ssatutes, or that thone
foculdeff take my Covenent ic thy mouth, fecing then batt in-
firultion, and coftcht. my words bebind thee ——-

1 Sam. 15.22, 23. Hath the Lord delight in burnt-cfferings,
and [asrifiees, as in vbeying the veice of the Lord ? ‘Bebeld, te abey
ds beiter than [acvifice, and to bearken, then the fat of Rams.

Pial. 4. 3,-4, 5. Kno, that the Lord bath choſen the man that
i jaa felf———~-— Stand in awe and fin net---Offer the

phar hal vighteoufat{s---

Pſal. 5 1.1 7. The fecrifices of Ged 4728 brcken {pirie. .
Matth. 9. 13. & 12.7. Learn what this meaneth, I wil bave
mercy, and not facrifice--- : roy
Ecclef..5. 1. Keeptby foot when thon goeſt te the boufe of God,
aud be wore veady tobedr, than to offer the facrifice of feels, for:
Shey keow nak shat they do evil.
All this-celleth us, that fools and hypocrites, while they
difobey Gods Law, do thiak to make up all with facrifice, ot
to appeafe God with offering him fomething chat is excellent :
Bus the acceptable Worthipper cometh to God as a penitent,
aleareer, xclolving to obey; as a Receiver of mercy, and not.
a merviter. 1
Direct. 2. Over-value net thereſre the manner of your own
Worfeip, and over-vilifie not other mens, of & different mede : And
make not men believe that God is of your childith homour,and
valueth or vilifieth words, and erders, and ferms,- and cetemo-
nies, as much as felf-conceited people do.

‘ Mone man hear another pray only from the babits of bie

mind, and prefent defires, he reproscheth him as a rath pre-
fumptuous {peaker, that talketh that to God which he never
fore-confidered. As if a beggar did rathly ask an alms, or a
corre&ted child, or a malefaGor did inconfiderately beg for
pardon, unleſs they learn firft the words by rote-or as if all mens..
converfe, and the words of Jadges on the Bench were all rath 3
or the counfel of a Phyfician to his Patient, becaufe they ule .
not books and forms, or fet not down their words long"
before. - 7 and

The Life of Faith.

And if another man hear a form of prayer, efpecially if ie
be read out ofa Books and efpecially if st have any diforder or
defcG, he fticketh not te revilc it, and call it falſe Wor/bip, and
mans Invcuticns, and perhaps Idolatry, and to fly from it, and
make the world believe, that it is an odious thing which God
abhorreth. And why fo? Are your words {o much mere ex-
ecllene than the words of others #? Or doth the Book, or Pref,

_ or Pen, make them odious to God? Or are all words bad

which are refolved on before-hand? Is the Losds Prayers and

-the Pfalms all odious, becaufe they are beok- forms? Or doth

the command of other men make God hate them ?. Let Pa-
rents take heed then of commending theis children prefcribed

swords. (Nay rather let them take heed left they omit fuch

prefcripts :) Or, is it the diforder or defecis that makes them
odious ? Such are not ep be ju(tified indeed where-ever we find
them ; But woe to us all, if God will not perdon diforders and
defeGis, and accept the prayers that are guilty of them.

Many atime Ihave heard fuch forms of prayers, whofe
diforders and defeQs I have much lamented (and done my
part Co have cured) and yet I durſt not fo reproach them as
to fay, God will not accept andhearthem: Or that it is um-

Jawful to joyn in communion with them. And many atime

Ehave heard as fad diforder in extemporate prayers fome-
times by wrong methods, or no method at all ; fometimes by
vain repetitions ; fometimes by omitting the chiefeft parts of
prayer, and fometimes in the whole firein, by turning a prayer
into a Sevrten to the hearers, or a meer talk or narrative to
God, that had little of a prayer in it, fave very good matter,
and honefi zeal. And though this prayer was more difor-
desly than the forms which (perbaps intbat prayer) were ac-
cufed of diforder 5 yet durft I not run away from this neither,
nor fay, it is fo bad, that God will not hearit, nor good men
thould have no comunion in it.

- Weiseafie (but abominable) to fallin love with exr own, -

and to vilifie that which is sgainf our epinion, and to think

that God is of our mind, and is as fond of our mode and way.
as we arc,and as exceptions sgainfi the way or words of other

men, as childith, pievith Chriftiens are. Look on your Book,

and-cead, or learn your praycr in words, faith one, or cite

- Uuu

521

a”.

me
Nn

God will not bear yous Look off your Book, and read noe
or learn net-the words, faith another, or God will not hear
you. Batoh lamentable, that both of them tremble, not thus
to abufe God, ‘and add unto his Word, and to prophefie or
fpeak falfly sgainft theie brethren in his Name; nor to re-
proach the prayers which Chrift prefenteth from his fervanrs
to the Fathers, and which (notwithfianding: their defc@s)
are his delight ! |

Dire@,, 3. Offer God nothing as worthip, which is com
trary tothe perfeciion of bis Nature, as fax as you can avoid it:
And yet feign not that to be Contrary to his nature which he
commandeth. For then it is certain that you mifunderftand
either his nature or command.

Direct. 4, Never come to the Father but by the Son; and
dream not of any immediate accefs of a finner- unto God, but
wholly truſt in Chrifts mediation, Réccive the Fathers will
from Chrift your Teaches, and his commands frem Chri
your Ring, apd all his mercies from Chrift your Head, and
the Treafury of the Church, and your continual Interceffor
with God in Heaven. And put all your prayers, praifes, du-
ties, alms, into his hand ; chat through him alone they may be
accepted of God:

Dire&. 5. Underftand welt bes» far the Scripture .is « parté-
culer Rule (as to the fubftance of Gods Worthip) and how fag -
it is only a general Rule (4s to the circumftances) that fo you
may neither offer God a Worthip which he will not accept;
nor yet reje@ or oppofe all thoſe circamftances as unlawful,
which are warranted by his general‘commands: (Of which I
have faid enough elfewhere.) os

Dire. 6. Look firft aud moſt to the exercife of inward grace,
and to the Pivitual part of Worfoip (for God will be worfhip-
ed in (pirit, ’and in truth, and hateth the Hypocrite, who of-
fereth him a carkals, or empty hell, and ceremony, and pomp,
or length of words, inſtead of fubftances and draweth nese
him with the lips, without the heart :,) And yet in the fecond
place, look carefully alfo to your words, and order,end onward
behaviour of che body:For God muft be honoured with foul and
bedy. And order and severend folemnity is both a belp.to the
effeGiens of the foul, anda fit expregion of them, 8s

' CVE

EE we ~ — Sin
-

_ The Life of Faith

felf- conceited,
which che Devil hath laboured in all ages, co turn Chrifts
Worthip againft him, and ¢o deftroy the Church and Reli-
gion by fuch falfe Religioufnes. 7 oe
The poor Popith Farmalifts on one fide, mortifie Religion,
and turn it into a carkafs , a comely Image that hath any
thing fave life. And the Fanaticks on che other fide, do call
all che enormities of their proud and bluftering fancies by the
natne Of Piritual devction, and do their wortt to make Chri-
ftianity to {cem a ridiculous fancy to the world : Efcape bork
thefe extreams, as ever you will efcape thie difhonouring of
God, the ‘dividing, and difturbing, and corrupting of the

Church, the deluding of others, and che difappointing and de-

ceiving of yourfclves. ,

Direct. 7. Negle not any belps which yen con bave, by the
excellent gifts of any of Chrifts Minifters or flocks ; and yet take
beed that through prejudice, or for the faults of either, you vilifie
ot reject nothing which is of Ged. But carefully diſtinguiſb between
Chrifts and theirs.

Communion with the bolief and pureſt Affemblies, is more.

defirable chan with thé lefs pure, But yet’ all chat is lefs de-
firable comparatively, is noc fimp/y unlamfal, nor to be rejected:
The labouzs of an abler and more faithful Minifter, are much
to be preferred before theirs that are lefs able and faithful ; For
God worketh ufually according tothe sptitude of the means,

and of the receiver. To the recovery and falvation of s foul -

itis neceffary, 1, That the Underftanding be made wife:
a. That the Heart or Will be anQified by Love. 3. That the

Life be boly and obedient. . .
" — Tothe firft of thefe there are three things needful 1. That

the Waderflanding be awakened: 2. That it be iluminated :
3. That it be preferved from the fedution of temptations
to deceit. I
Now an able snd faithful Paſtor is ſuited to all theſe effects:
1. He is a lively Preacher to asvaken the underftanding: 2. He is

and shame the cavils of temptess and deceivers to preferve it.
, P |

Uu And

anatical extravagancies, arc the twe extreans by |

Never oie that bypecritical dead formality, and ignorant,

aclear, inteBigent, meabodical and convincing Teacher, toillu-
minate it: 3 He can confute gainfayers, and rcfute obje@ions,

_ LT VC —— — —
— 4

524 The Life of Faith.
—— — EE — —
And 2. He fpeakethapll fram the uofeigned Leve of God

and men} and as all his words do breathé forth Loves fo they
are‘apt to kindle fuch love in the hearers: For every active
natare tendcth to propagation..

3. And the bolénefs of his life, as well as do@rine, tendeth
to win the people to a boly life: So that he chat loveth his own:
foul, muft not be indifferent what Paftor he chufech for the
help and condu@ of his foul 5 but thould moſi carefully ſcek
to get the belt or fittefi for fuch neceflary ends.

But yet it followeth not that a weaker or worfe may not be
heard, or may not be accepted or fubmitted to, in a cafe of
neceflity ; when a better cannot be had, without more di-
fturbance and huet than the benefits ere like to recompence.
And when we live under fuch a weak, or cold, or faulty.
Paftor, ourcare mutt be fo much the greater, that we may
make up that in the diligence of ous attention, which is want-
ing in his mannes of expreflion;, and that we tmske up that in
a care of our own fouls, which is wanting in his care: And
chat our knowledge of his failings tempt us not co flight the
eruth which he delivereth; and that we rejc@ not the matter
for the manner: Fhe Sheep of Chrift do hgow. bis voice, and
they know his words, and reverence and love them, from what
mouth foever they proceed. A Religious xealous man that
preacheth falfe doGrine, is more tobe avoided, than cold or
feandalous roan who preacheth the truth, If you.doubs of this,
obferve chele cexts.

Matth. 23. 2,3. The Scribes and Pharijees fit in Mofes feat 5
AL therefore what foever they bid you obferve, that ebferve and da :
bus do uct ye after theiy works, for they fay and do not.

AGs 1.17. For be (Judas) was aumbred with as, ond bad
obtained part of this Mineftry. Judas the thief and traitor was
an Apoftle, called and fent out by Jefus Chriſt. .

Phil. 1. 15, &c. Some indeed preach Chriſt even of envy and
firife, and fome alfo of good will. The one preach Chrift of con-
sention, not fincerely, fuppofing to add amliction to my bonds—--
shat then ? Nut withftanding every way, whether tn pretence, or
in truth, Chri i preached, and do therein rejyce, yea. and
will rejoyce

Rom. 16.17. Nos I befeech you brethren, Mark them which

. . | canfe

The Life of Faith, a

325 .

‘ * e : 2. — Ee
cænſe divifiens and offences contrary to the dolirine which ye have

learned, and aveid thew-.--

A@s 20.30. Of your own felves foal men arife, fpcakiag pet-

werfe things, to draw away Difciples after teem. :
Gal. 1.7, 8. If we or an Angel: from Heaven tring dnother

Gopel, let bim be acéurfed--« pot on eS 63
Ss not all this a plain decifionof theafe® “°° *

Direct 8. While youprefer. decal com munion with the pret —

Churches, and beft taught and srdered, for your own edification,
take heed that you difows not 4 defiant and mental consaunion
with any part of the Church of Chrift onecarth,'wbich Chrift bim-

felf difowneth net, But firft remesober thet you are members |
of the Vaiverfal Churob, and asfuch in sentel commnstion with ’
the whole, prefent your {elves and fervices to Chrift ; and next

as members of your Particular Churcb.. 7 |

It istrue, that you muſt. not ewan the cvruptions of any
Church, or of any of their Worſtip; but’ you muft own the
Church is felf, and own all the fabfanceof the’ Worthip which’

is good, and which God owneth. God doth not reje& che
matter for the manner, nor the whole, for 0 faulty part, where |

the heart is fincere that offereth it: nor no more muft you.
And if they force you not to aay eual fin (as by falſe fpeak-
ing, fabfcribing, or the like) you muf fometimes alfo locally
joyn with fuch Charchcs,. when octsfion requirerh it: (As
when you have no better to goto, or when it is neceffary to

thew your mental communion, or to aveid fchifm, fcandal or

_ Offence.) As you muf not eppreve of your own fetfings in Gods

Worfhip (as in the manner of preying, preaching, tc.) and yet

muft * give over worllipping. God, though you are alwares

fare to fal ; even ſo muſt youdo by-your communion with

others.

~ And here I would earnefily inereat all chofe that are. m-
clinable to finful {eparation, to think but of thefe few things.

1. What is more contrary to Chritiantty than Pride ? and
what is a plainer fign of Pride, than to feparate from whele
Churches (and perhaps from moft part of the Chriftien world,
for fuch faults as are no greater than atbers of our own ? and:
mys They are too bad for Gach a6 you to communicate

Rue 3, - iy. Whether: -

§26-

a. Whethes it be not. much contrary to that clemency of
Jeſus Chrift, by which he pardoneth the failings of Believers >
and which we have need of our {elves as well as others ? And
whether it be not an horrid isjury to ovr Lerd, to afcribe bis
inberitance to the Devil, and to caft thofe oat of his Church
whom he hienfelf receivetb, and to deny ſo many of his fer-
vantstobchis? ?

3. -How-great a lofs is it, to lofe your part in all thofe prayers
of the Churches (bow sesk foever) which you difown ? And
bow cau you jufily.expe& the benefice of fuch prayers ?

I would not take all their riches for v4 pert of the benefit of
chok& prayers of the Charches of Chusch, which fone reject
becaule they are extemporate, and ethers becaufe they are forms,
ox beck: prayers, Or impofed, nor would I take off their wealth
and bongur,. fox my part in all the prayers of the Univerfal
Church, which are guilty of mose difordess, tautologies, un-
meet expriflions, and manifold defe@s, then any chat I ever
yct heasd from thot Miniftesathat pray cither by bebit or
baie

0 . J a ~

Direct. 9. Take beed beth of careleſneſs and cuviefty in the
sworfbipping of God. Avoid carelefyofs, becaule it is prophanc-
nes and contempt : Therefore. watch ageinftidlenels of mind, -
and wandering thoughts, and seagmmbet how great a work it
is, to {peak to God, or to hear from him about your eves-
lafting fate. | °

And yet enviofity is aheinous fin: When men ate fo nice,
that unlefs there be quaint phrafes, and fine cadencies and
jingles, or at leaft a very laudable fiyle, they nan(cate all, and
are weary of hearing a homely flyle, or common things: wher
very unmeet exprefiion, er tautology of the fpeaker, doth
turn their fto againſt the wholefomeft.food. This cu-

rlofity cometh from a weak and an unhealthful fate of -
oul. ;

Direct. 10. Laftly, Let your eye of Faith be all the while up-
on the beavenly Heft, or Church trinupbant : I remember bow
they wer ſbip Ged: with what wifdom, and purity, and fervour
of Love, snd facred plesfure, and with what unity, and prate,
and concord ? Aad let your Wosthip be as much com to
the imitation of them, as is agrecable to the likencls of ous
condition uate theiss, ==. _ There

The Life of Faith,

There is no hypocrifie, dulnefs, dasknefs, errours, {elf-con-
ecitcdnefs, pride, divifion, faction, or uncharitable contention:
Oh how ghey burn in Love to. God? and how fsvcet that Love
13 tothem{clvés? and how thofe fouls work up in heavenly
Foyes to the face of God, in all hispraifes. Labour as it were

§ 27

to jcys your ſelves by faith with them, and as far as ſtandeth

with your different cafe, to.imitate them. They are more

- jmitable and amiable, than the pureft Churches upon earth.

Theis love and bicffed concord is more lovely, than our un-
charitable animoktics, and odious fa@ions and divifions
are.

And remember alſo the time when you muft meet all ihoſe

opright fouls in Heaven, whofe manner of Warfhip you vili-
fied, and fpake repsoschfully of on earth, and from whofe
communion you turned away ; And only confider how far

_ Shey fhould be difowned, who muft be dear to Chsift and you
for ever.

The open difosoning and avoiding the ungodly and ſcondalous,
is a great duty-in due feafon, whenit is regularly done, and is.
meceffary to calt frame on fin and finners, and to vindicate the.
Boneur of Chriftianizy before the world. But otbersvife it is but

made an inftrument of ‘pernicious pride, and of divifions in

the Church, and of hindering the fuccefts of the Golpel ef.
Cc iri e . .

CHAP. XXII.
How to pray in Faith.
Affing by all the other particular parts of Worthip.as

handled elfewhere (in my. Chriftian Dire@ory) I thal.

only briefly touch the duty of prayer , cfpecially as in pri-
vee. . .

Direct. 1. Let your beart dead your tongue, and be ibe foun~
Sain of your words; and fuffer mot your tongues in a cugemary vo-
lubility to over-run your béarts, Defire firft, and pray next’; and
remember that defire is the foul of prayer 5 and that the heart-
fearching God doth hate hypocsifie, and will not be.mocked,
Manb, 6. 133, 4. Direct.

528

The Life of Faith.

Diseét, 2. Tet do not forbear prow, becaufe your defires ave
not fo earneft 4s you would bavet
fires are to be begged of God: 2. And (uch defires as you

have towards God, muft be exercifed and expreffcd. 3. And

this isthe way of their ufual increafe. 4. And a prophane
turning away from God, will kill thoſe wear defires which
you have, when drawing near him in prayer, may revive

and cherifh them.

Dire. 3. Remember fill that you pray to a heavenly Father,
whe is veadier te give, than you are to veccive er ask, Ifyou knew
his Falnefs and Goedne/s, how joyfully would you run to him,
and cry Abba, Father ? John 20. 17. Luke 12. 30, 32. Mark
s1. 25. Matth. 6. 8, 32.

Dire. 4. Go boldlyto bin inthe Name ef Chrift alone. Re-
member that he is che only Way and Mediatour. When guile
and con{cience would drive you back, belicve the fufficiency of
his facrifice and attonement. When your wealgnefs and un-
worthinefs would difcourage you, remember that no one is
fo worthy, as to be accepted By-God on any other terms, than

Chrifts Mediation. Come boldty thes to the Throne of Grace, 6

the new and living wey, ard put your prayers into his hand,
and remember that he ftill liveth to make interceffien for yeu, and
that he eppeerctb ore God in the bigheft, in your cauſe, Heb.
10.19. Epbef.3.12. Rom.5.2. Heb.9.24. & 7. 25, 26, :
Dire. 59. Dofire norbing in your bearts which yeu dare sot
ay for, or which is numeet fer prayer: Let the Rule of Prayer,
e the Rule of your Defires. And undertake no bufinefs in the
world, which you may sot lawfully pray for a blefing on.

Dire. 6. Defire end pray te God, firft, for God bim/elf, and
notbing lower; end next for all thofe ſpiritual blefings in Chrift,
swbich may fit you for communion with him. And laftly, for cer-
poval mercies, as the means to thefe, Matth. 6.33. Pfal.42.15293,
Ke. Pſal. 73. 25, 26.

Dire. 7. Pray only fer what is promifed you, or you ave
‘sommanded to pray for: And meke not promifcs to your felves,
and then look that Ged fhould fulfil them, becaufe you confi-
dently believe that he will do it; and do net fo reprosch God,
as to call fuch felf-conceits and expectations, by the name of

7 we Faith: For where there is mo werd, there is we

Direct.

em. For 1. Even good de-

-— =

The Eafe of Fath. —

Dire. 8. What Ged bash premifed confidently expeci; theugh
yuu feel ne anſwer at the prefent. For moft of oux prayers are
to be granted (or the things defired to be given ) at the harvekk
time, when we -fhall have all. at ence. Whether. you fiad
your felves the better at prefent for prayer, or net 5 believe that
@ word is not in vain, but you (hall reap the fruit ofall in fea-
fon, Luke 18. 1,7, 8. James §.7,8. _

Dire. 9. Let the Lords Prayer be the Rule, for the matter

and method of your defires and prayers. But with this difference :

It muſt slwaies be the Rule which your difires mult he formed
to, both in matter and methed. Yon muft alwaies firft, an
mot defire the halowing of Gods Namie, the coming, of bis King-

| dom, and the doing of bic will on Earth as it ts in Heaven,bcfore

your own being, or well-being : But this is only a Rule for your
General Prayers (which take in al she parts :) Fox whee you
either intend to pray only, or chiefly for fome ome. particular
thing, you may begin with tbat, Orbe mot vponis,....
Therefore all Chriffians fhould [pecially labour to under-
Gand the tiut fenfe and method of the Lords Prayer (which
God willing, I hope elfewhere to open.) oe
Direct. 10. Be more careful in ſecret of your affediians, thes
of the order of your words (yet chufing fuch as gre apteſt to the
matter, and fitteſt to excite your hearts) But in your families
or svith others, be very careful to [peak te God, in words which
are apt, end orderly, and moving ; and to do all with fach skill,
and reverence, and ferioufnels, as tendeth (not to encreafe,bur)

0 cure the dulneGS, hypocrifie and unrevesence. of others, Ec-

clef. 5. 3, 2. BMatth, 6. 7,8, 9,10, &c.

Direct. 11. Pray as earneftly as if God bimfelf were te be
moved with your prayers: Xct fo as.to remember, that the
change is net tobe wade upon him, but wpon you. As whea the
Boas-man leyeth hold upon che benk, he draweth the Boat to
#, and not the bank unto the Best, Prayer fitteth you to receizse
the mercy; both natauraly as it excieeth your defircs -after it,
and morally as itis a condition on which God hath promifed co
give it: when you pray you tell God nothing which before he

' koew not better chan you: Bue you cell him that in conf:

fion and petition, which be will bear frim your own moutts, be-
fore he will judge you meet for the mescics which you are ta
pray for. XXX “dp

529

— — — — — —

530

In fumm, pray, becaule you believe that praying Believers thall
have the promifed biefling : And believe particularly and abfes
betely, that yor thall have that promijed blefing through Chsift,
becaufe you are praying Believers, and therefore the perſom
to whom itis promifed. —

CHAP, XXIII.
How 0 live by Faith tewards Children, end other Relations.

Dire. a Beir Gods Promifes made to Believers and their

feed:(ofwhichl have written at lasge in my trea-
tife of Infant-baptifm. ) And labour to undesftand ho! far tho’
promifts extend, both as to the perfous and the bicfings. There
wasnever en age of the world, in which God did not di-
fiinguith the bely feed, even Belicvers and-their Childeen, from
che reft of the world, and take them as thofe chat were ipecially
in his Covenant. .

Dire. 2. Let not your conceits of the bare birth-priniledge,
snake you omit your feric mt, folemn and believing Dedic ation of them
ante God, andentering them into bis Covenant.

For the reafon why your {ced iscalled Hely, and in a better
cafe than the feed of Infidels, is not meerly becaufe they are
che ff-fpring of your bodies, and have theis wateres from yeu;
much lefs a8 deriving any grace or vertae from you-by gencsa-
tion But becaufe you are perfons your felves who bave dedi-
cated your felves with all that you have ebfolastely toGod by Chriſtt
and sbey being your own, and therefore at your difpefel, yer
wifs are taken for sbeir wills, fo far at you act in their names,
and on theis behalf: And therefore when you dedicate shew
te Ged, you do but that which yoo have both power and com-

BR2.hA do: And therefore God accepteth what you fo dedicate

tohim. And Baeptifaris the regulor msyin which this dedi-
cation thould be felentnly wade > But if through the want ofa
Minifter, or water, or time, this be not dene, your believing de-
dication of ysuv child to Gd, without Baptiſm thall be accepted.
For itis the fabfiance, end not the figw, the wil, and not the

_ water, which God scquircth in this cafe.

Quel

The Life of Faith.
Queft. But what then Mal we think of tbe children of godiy
Anabsptifis, whefe Fudgemen: is eg aiuft {uch dedication ?

Anfw. Many whole Judgement is againtt baptizing them,
is not againſt an offering or dedicating themto God. And thofe
who think chat they are not allowed felemnly to enter shem into
Covenant with God, yet really do that which isthe fame thing:
For they cannot be imagined, to be uawifling, to dedicate them
to God, to the utmoft of thar intereft and power, which they
underftand that God heth given them: and doubtiefs they
mofi tarnefily deſire that «ccording to their capacity, they may
be the children of God, and God will be their Ged in Chrift. And
this vertual dedication {cemeth to be the principal requifite cen-

But yet asthe unbsptined are (ordinarily) without che vi-
fible Church and its priviledges ; {0 if eny be fo blind, as nei-
shee explicitely nor vertualy to dedicate thew feed to God 51 know
mo promife of their childrens falvation, any more than of che
feed of Infidels. :

Dire®. 3. If the children of true Chriftians dedicated by the
Parents will te Ged, sbrough Chriſt, flail die before they come to
the ufe of reafon, the Parents bave uo Caufe to doubt of their ſal
weston. '

- At is the conclufion of the Synod of Dort in Artic. 1, And
the reafon is this. 3 :

If the Pavent and childbe in the fame Covenant, then if that
Covenant pardm and adept the Parent, it doth perdm and
adopt the child: But the Parent and child ase in the {ime
Covenant: Therefore, Sic. ;

God hath but one Covenant on his part, which is fealed by
baptifm (as I have proved at large to Mr. Bleke. ) Indeed fome

53r

- ate.only externally in Covenant with him on their part, thatis, .

they did covenant only with the tongwe, and not the beart?
Arti confequently God is no further in covenant with them:
chan to allew and commend bis Minifiers to receive them into
the ¥ifible Church, and give them its priviled pes, and is nor

as a Promifer in Covenent with then at all bimfelf, either for- -

inward, os for eat ward. bitfings. He hath not one Covenant
_ which giveth ostward, and anothes which giveth inward

bicdings.
. Xxx 2 And

Life of Feith.

And it is here (uppofed, chat the only condition prerequifite
enthe Jafexts part, chat he may have right to this Covenant,
andits bleffings, is that he be the feed of « true Believer, and de-
disated in Covenant to Gad by the Perents will ev 08. ACual
Faith is not prerequired: Seminal grace may be inherent, but

1. Not keows to the Beptizer: 2. Nor presequired as acon-

dition; but liker to be given by vertue of the Covenane. No-
thing elſe therefore being prerequifite as a condition, it fol-
loweth, that as the Parents dedicating themfelues to Ged, if
baptized at age, is the condition of their cestain title to the
prefent bleſſi ęs of the Covenant (viz. that Ged be their Father,
Chrift their Saviour, andthe Spirit in Covenant to oper stein them
to ſanctific ation, and theis fins are all perdened, and they are
beirs of Heaven) even fo upon the Parents dedication of their
children te God,tbey have right to the fame bieflings;elfe why do
we baptize them, {ceing Baptifm in the true nature and ufe of
itis a ſolemu dedicating them to God, in that fame Covenant ,end a
folemn invefting them inthe reletions and rights of that fame par-

| — Covenant, and not in any other.
I

onot fay that all beptized Infants, (o dying, ase faved, be
they the children of Infidels, or Heathens, and remaining theie
true propriety; nor thofe chat are offered and baptized never

what Bhaveafferted. But 1. I exhort Chriftizns believingly
so dedicate their childsen m Covenant with God in Chrift :
And 3. To believe chat if they (odye, that Covenant of Chri

ſorbiddeth them to doubt of their falvation.

Dire@. 4. Let your Duty be anſwerable to your bape: And
do not only pray fer your childrens fandlification, but vi they lige,
endeavour it by al p. ſable care, ina wife and gedly education:

Remember that watare, and your dedicating them to God,
do both oblige you co this cave for their Givation. And that
the education d children, is one of the greateft duties in the
world, for the fervice of Chrift, and the profperity of Church
and State: And the negle@ of it, not the fmalleft caufe of the
suinc of both, and of the worlds calamity.

Many 8 poor, fotrith, lazy Profeffor have I known, who cry

out againſi ignorant, dian and unfaithful Minifters, a3 guilty of

the blood of foals, and are ſo religiow, as to feparate from
- ¢

the Affemblies that have Minifters that are but portly fush

when as their own childres are almoft as ignorant as Ficathens,
and they only uie them to a few cuftomary formal duties( vehile
they think they are enough egeinft forms) and tarn oVer the
chief care of their inftruation to the Schoolmafter. Atd are
themfelves fo ignorant, dum) end idle, unfaithful and unnatural
to their poor childrens fouls, as that it is a doubt whether in
a well-ordered Church they ought not to be denyed commu-
nion themfelves. They. fo little pra@ife, Deut. 11. 18, 19,
& 6.7. Ephof. 6.4, &e.

Dire. 5. If your children live to the fisfe in an ungodly
ceurſe of life, comtvarytethe Covenant which by you they made,
tbey forfeit allthe bencfits of she Covenant : And you can bave mo
affurence by any thing that yeu can do for them, that ever they
foall be conversed (though it is wot paft hope.) And if they be coy.
verted at age, their pardon and adoption wil be the effe® of Gods

Covenent, as then it was newly entered with themſ. lues, and ayy

at it was made before for them in infancy. |
Dire. 6. Vt becaufe thet ſtil while there is life, there ig
bope, you ought not by defpair or megligense to omit prayer, ex-
hostation, or any other duty which you can pesform in order
-totheisrecovery: And though sow they have wills of their
own, their falvation is not Isid fu much wpom you, as it was
in Infancy, at their fir covenanting with God; yet fill God
will thew his love to his fervants in their feed; and faithful
endeavours are not vain nor hopele(s; and therefore itis Aut
oneof your greateft duties in the world, to feck their true re-
covery to Chriſi.

Dire. 7. If God make your children o {courge, or « beart-
breaking to you, bear and improve it as becomes Believers :
That is;

I. Repent of your own former fin; yourown youthful
lufis; your difobedience to your Parents; your-carnal fond.
nefg 0 your children 5 your loving them too much, and God
too little the evil examples you havegiven them; and yout
manifold negle& of a prudent, feafonable, earneſt, unwearied
. inru@ing them in godlinefs; your bearing with their fin,
and giving them their own wills, till they were maſterleſe, &c.

Renew your Repentance, and you have got ſome benefie.
XxX 3 av Think

ö — — — — AS ⸗

$34

| The Life of Faith, | |
_ 4. Think how unkindly.and unthankfully you have deale

. with-a gracious Saviour, and a heaverily Father.

3. Let it take off your affections from all chings under the
Sun, and call chem up the more to God : For who would love
a world, where none are to be trufted, and where ell things
are vexatious, even the children of your love and bowels,

Dire. 8. If they dic impenitently, and pevifo, mourn for
theme, but with the moder ation of Believers: Thatis, 1. Con-
fider that Ged és more the owaer of your children, than yor are 5
and may do with hisown as he lift. 2, And he is more wife
and merciful than you; and therefore not to be murmured at
ae wanting cither. 3. And itis an unvaluable mercy that your
own foul is fanCtified , and ſhall be faved. 4. And the moft god-
fy rave had ungodly children before you. Adam hada Cain,
Nosh had a Chæam, Ifeac had an Eſau, David had an Abfelom,
Sic. 5. And if all the godly that pray for their childrens falva-
tion muft be therein gratified; all the world would then have
been faved, For Noab would have prayed for all his children,
and they for theirs, and fo co the worldsend,

Object. Ob but my conjcience telleth me, that it is my cwn
fin which bath bad a bandin thetr undoing,
er Anf@. Suppofe it be ſo; it is certainly a perdonabie fin. Do
you then repent of it, or mot ? Hf you repent 5 as you motrn for
your relations 5 fo you thould rejeyce that God hath forgiven you.
For repented fin is certainly pardoned to you, and pardoned fin to
‘You, is as great caufe of joy, as anpardoned fin in your rela-
tions is caufe offorrow. Therefore mourn with fach mode-

ration, and mixed comfort and thank{giving, as becometh one _

that liveth by faith. The affii@ion indeed is meer and great ;
and heavierthan any calamity that could have befallen their
bodies, and is not to be flighted by an unnatural infenftbility ¢
But yet you have a God who is better to you than a thoufand
children ; and your crofsis but as a feather, if' you fet it in the
ballance againft your bicflings, even the Love of God, and

vVour part in Chrift, and liſe cternni. |

CHAP,

The Lift of Faith.
CHAP. XXIV.

H.w by Faith to order our Affettions to publick Societies, and
. the unconverted world, - : oo
— Dire. 1. ] Ake beed hat you lofe set that commen Love

, srbich you ome to wanking, wer defire of the
sxereafe of the Kingdom of Cbrift, which muft - in you æ

(535

conftant compaffion to the unconverted world, viz. Idolaters, In-

ls, and yngodly Hypocrites.

It is pittiful to obferve the unchriftian fenflefnefs of moſt

- zealous Profeffors of Religion in this point: Though Ged hath
purpolely pac che: three -publick Petitions firft in the Lords
Prayer, to tell them what they muft firft and moft defire, that
is, the bellowing of bis Name, and the coming of bis Kingdom,

and the doing of bie Will on Earth as it is in Heaven, yet they:

fe ot to undet and it, or tovegerdit: But their thoughrs
and defisesare as felfijh, and private, and unarvew, 3s if they
knew sothing what the World or the Charch is, or cared for
neither. Their mind and talkis all oftheir om matters, foe
body or foul, or of their fcveral Partics,and particuler Churches ;,
or ifany extend his care asfar as this fpat of Land in Bristaix
. and Ireland, or fome of the ReformedChurches, they go further
than their companions ; their felves, and their fide or party is
almoft all that moft regard: Peshapsthe poor fcattered Fewy
have a few words in the prayers: of-fome; but-the miferable
cafe of the vaft Nations of the Earth, who feem to be forfaken

of God is neglected by them. Five pasts in fix of the earth -

are Heathens and Mshometanes: and of the fixth part, the
Proteftants are but about afixth, compased with the poor ig-
‘morant Abbaffines, Armenians,Syrisns,the Gsesk Churehes,end
the Papifts; (co fay nothing what the moft of the Proteftants
themfelves are.) Yet are almoft all-thefe put by, with a word
or two, or none at all, in the daily prayers of moft Profeffoss -
Aad itis sare to heer any to pray with any importunity for
‘their converfion. Is this.mens love to mankind ? is this theie
loveto the Kingdom ef Chrift ? or to God and Godlineſs? Is
God of as nasrow a mind as you? Are yeu and: your party

$36

The Life of Faith. .
all the world, og all the Chusch ? or all that is to be regarded
and praycd for ? c .
DircQ@, 2. Do sgt only pray for them, but Rudy what is with.

én the seach of ysut power to do for their cenverfien. For though
Private men.can do little in-comparifon of what Chriſtian
Princes might do who muft not be told their duty by fuch as
I.) Yeefomewhat might be done by Merchants and their Chap-
beins, if spill zeal were well united ; and fomewhat might
be.done by sitting and tran/leting fuch books as are fitteſi for
this ule: .‘' And greater matters might bedone, by training
“up fame Scholars in the Perfien, Indoften, Terterian, and
“*fuch ochex languages, who are for mind and body fitred for
“that work, and willing with due encouragement to give up -
** chemfelves thereto. Were fuch a Colledge erected, natives
‘* might be got to teach the langusges: and no doubt bue
“* God would put imto the hearts of many. young men, to de-
“* vote themſelyes cq ſu excelleru a fervice ; and of many sich
“men, to ſatile Lands ſufficient to maintain them; andagqyoy
“‘ M-rchants would help them in their expedition. . But
ther thofe that God willfo much honour, be yet born, I
know not. yO,

Duecct. 3. Pray aud labour for the. Reformation and Concord

. fall.she Chriftian Chyrches ; as tbe wtoft probable meas to wins te

Chrift the world of Heathens and Unbelrevers. |
Jf che Proteftant Chusches were more pure and peaceable,
morc boly, and more unenimons and charitable to cach other,

. $t would do much to.win the Papifis that are near them: And

if the Papifs, and Greeks, and Armenians, andAbafines were

more reformed, wile and holy, it:would do much to win the

Heathens and Mahometanes round about them. They would

be che fale of the earth, and the lights of the world, and the

leaven which muti leaven the whole lump ; The neighbouring
Mahometanes, and, Heathens, would {ce their good works ,and
glorifie God, Mateb. 5.16. Aboly, barmle{s, loving sonver{e-
rion, te « Sermon which men of all languages can underftand : Thus
as Apofiles we might preach to men of feveral tongues, though
we have bat one. O that the fan&ifying Spirit would teach
Chriftians this art, and reform: and unite the Churches of
Chrift, chat chey might be no longer a fcandal, to hind the
. ; ving

The Life of Faith. |
faving of the world about them! It is the fenfe of Chrifts
prayer before hisdeath. Jebn 17. 21,22, 23;25- that they all
may beenc, as thou Father art in me, and 1 iu thee, that the world
pray believe thar thou bat fent me—r——-I in then, ‘and thou
in me, that they may be made perfe inOne, and that the world
nay kore that thon baft ſert me, and boſt loved them, as thou
baft loved me. J

ee —i-2 4 when» TV ee eth > ww

A
-

Direct. 4. Be fure at leafttbas your bely, leving andblainelefs

lives, be an -xzmple 10 shofe that are about you. Iſ you cannot
convert Kingdoms, nor get other men to do their duty to-

wards it, be fure that you do your part within your reach:

And believe that your lives muft be the beft part of your la-
bours, and that good works, aud love, and good example mué

‘be the firft part of yourdoGtrine.. |’. | . ;

_. Dire. 5." When ‘you Ice that the world lyeth ſtill in
wickednels, and there feemeth tobe 00 pollibility of a cuie, yet
fearch the Scripture, and ſo far as you can find any Propbecy or
Promife of their converfion, believe that God in his time will
‘make it good. * Be 276
' Diredt. 6. Bu®take heed that on this pretence, you plunge

537

not your feluesinto any inordinate ftudies, or conceited expofitions -

of the Revelations, and othes Scripture Prophecies, # many have

| ene to the great wrong of themfelves, and sli¢ Church of

' By inordinate fiudies, Imean, 1. When you begia there
‘where you thould end, and before you have digclted ‘the necef-
ſasy greater truths in Theology, you go to thofe that thould
come after them. 2. When an wadue proportion cF your xcal,
and time, and ſtudy, and telk, is beftowed upon thefe‘ Pro-
phecies, in comparifon of other things. 3. When you are
proudly and cauflefly conceited of your fingular expolitions :
-That when of ten of the learnedeft and hardeft fludied-Expo-
fitors of the Revelation, perhaps in many things (carce twe
ax. ofa mind 5 yet wher you differ from them all, or all fave
one, you can be as peremptory and confident in your opinion,
‘gs if you were far wifes, or more infallible than they. 4. When
‘you place a greater neceſſity init than there is; as if (alvationy
or. Church- communion Jay upon gous conceits, Whereas God
hath made the points that are of neceſſity to falvation, to be
few and plain. Yyy — Dire

$38 Se eee eee ~The Life of Faith. Lon ee a

DireG. 7. When you look oa the fin and mifery of the
world, and fe {mall hope of its recovery, look up by Faith to
shat better weld, where all is Light, and Love, and Pease,
And pray tor that coming of Chrift, when all this fin thall be

to Judgment, and wifdom and godlinefs be fully ju-
RiGied before all che world. Lee the badnefs of this world drive
wp your héarts to that above, where all is better than you can

Win. - . .

Dire@. 8. When you are ready to flumble at the confide-
ration of Geds defertion of fo great « part A the world, quict your
minds im the implicite fubmifion to bis infinite wifdom and good-
nefs. Dare youthink that you are more gracious and merci-
ful chan God ? Or that it is meet you fhould know all the fe
crets of his providence, who muft not know the myfteries of
Government, in the State or Kingdom where youlive? He
that cannot reft in the wifdom, wilt and mercies of inknite
Goodnefs it felf, but muft have all bis own expedtations ſatiſ
ficd, thalthave no refſf. : oo

And think withall, how little a fpot of Gods Creation this
earthly world is: and haw incomprehen{ib/f vaft the fuperiour
Regions are in comparifon of it. And if all the upper parts
‘of the world be poſieſed with none but héty Spirits, and even

this lowes carth, have alſo many millions of Saints, prepared
. hese fos the things above, we have no more reafon to judge

God to be unmerciful, becaufe thig lower world is {9 bad,
than we have to judge the King utmerciful, when we look
into the common Jayle;nor to judge of his government by the

Rogues in a Jayle, bur by his Court, and all the ſubjedis of his

ingdom. oo . .
tf God thould forfake no place but Hell, of all his Creation,
you could not grudge at him asunmerciful ; And itis a very
hard queffiog whether this certh, and the sir about it, be not
the pleceof Hell, when you confider that the Devils are caf
down fromHleayen,and yet that they dwell and rule in the Air,
and compa(s the Earth, and tempt the wicked, and werk in
the children of difebediense, Ephef, 2. 1, 2. Job 1. 2 Tim. 2. 26.
And that Satan is called, the Ged and Prinée of this world, Joh.
82.31. & 14.30, & 16. 11.2 Cor. 4. ¢. Bphel. 6. 12. |
Butifit be wot the pase of Gaal ¢xicion, it is the po
| : oT J wnert

7 nN ⏑⏑ —————75757 — —— J — — — we,

where thicy are kept in prifen till the great Affizss, and where
_ they are referved in chains al garkotefs, ‘to the Pudgiment ‘of she
great dey, and where they are Sormented before fhe time, 2 Pet.
2» 4. Jude 6.Matth, 8:29. a pos
_ , Look then from this Dungeen,to the losions iacompechen~
ſũble manfions of the holy ones ; and judge by them, and wot by
this prifen, Of thé geodnefs and infinite 5vitignity of Ged.” And4€ -
he will give fo many obRinate defpiférs of his grace, æ place
with thefe Devils that did fcduce and ‘rule them, think not
God to be therefore snmereiful ; but beftold his mercy in the in-
numerable veffels éf bonsur and mercy, that thall potty the
higher matifions for ever. eee

* 7°
. a
6 «

CHAP. XxXV.
Hew. to live by Raith in the live of one another, aguinft-Self-°
. bsve. . see rn
Direct. t. J Et Faith firk in the knowledge
, Gos: a wheres hoa’ bine who is *
felf, you will beſt leave of bine to love, You will ſee that that-is
bef, which is likeſt anto Ged; and chat iswerft, which i¢mo&
| unlike biw, And when you confider how univerfally, though
varioufly, he loveth his ereatures, and. how he exprefleth ic, :
and hew he.loveth benevolently, becanfe be is goed; and loveth |
somplacentialy, becaufe alfo the thing is géed whicly he loveth, |
you will leasm the art of lovefrom God, Rom. ‘g; 13. Dent. :
4-37- & 7.8. & 23. 9. & 33. 3. 2 Fobu 3. 16, 17. 4.7.9,
In, 12, 19, 20. 2a2. v*
— Dire. 2, Study Fefc Chrift aright, and you wiltalfe leera -
o love of him. There you will fee Self-denying Love, which floop-
| ed to earth, to reproach, to fufferings, tolabours, to death and
fpared not life or any. thing to do good: It is the chief Leſſon
which you go ta Schoo! to Chrift to learn: And it is as pre
to go to him to learn to love, as it is to go to the Sun for light,
Row. 5.8. fobs 13.34: 1 Thefi 4.9. Fobn 11.36. §. & 13. 1.
& 15.9. Epbef. 5.2, 25. Fobu 15. 12. “77
Dire®. 3. Knew Godin bis Works end Imæge, and then you
| —" " Xyxy a , will

—

340 The Life of Faith. .
SE Oe — — — —— — — — — —

TAMS fox iain his natural Image, in menas vational, eod~in
his moral Image in all his Seiats , and then -you. will fee. whae
toteve; and why. Hethat cgnnot fee God in s glefs -in this
world, cannot fee him at all; and cavaot leet bim. Remember:
thar it is in his fervants and creatures, thac- he expofeth hian-
fell to be ſeca, and known, apd toyed, 1: Fob.9- 40. & 3.10, 14,
& 4. 7,8,20,31. & 5. 1. Metth.a5..40. 0...

' Dire, 4. Abbor that proud asstignont.cenfortnufachs, which
is apt te meske the wort of ethers, md tadeny, aud extenuste, end
_ ever look Gads graces in them (as the Dewil did by Feb :) and

which can ſee no goodnefs in them that are mot eminently good.
For this js, but che Devils. artifice, co kill megs loveto one
anothér. “THough he pretend the honour of Godlmefs; and
the hatred of fin, when he telleth you, [fuch an one is an Hy-
pocrite, and jſuch an one hath nothing buea form, and no
power of Godlinefs : I can fee nothing of God in him; alas,
they are poor carnal people ;} all is but to deftroy your Love,
And ctins he mightily profpercth ia the oraligitent ſpirit of fe-
paration sby which he can make you nuchurch sebole Churches,
and unchriften whole Towns and Parifhes, and all becaafe that )
yox thut ær⸗ fitangers to them; and fee nat their podtinefs, or !
bear of iothing eminent in them. But the wosld of dividers |
will ¢ake no warning, any.more than.tbe world of the pro-
phane. Satan dòth deceive themall, . --
| Dire®. ‘52. Abbor -cherefore the: fw ofi.backbiting wad sett-
Speaking Ind when yowhesr « maliguant cenfurer! chus un-
chriften and dinchurch men withgat proof, behind their backe,
if gentler reproofs will not fezve the tum, frown them atvay,
and fay (Got thee behind me Satan :/}. the accufer:of the bre-
thren, and the fpirle, of hatred, .cmaketh i¢ his workin the
world to deftroy mens love to one-asothers. and:he hath no
fuch way to‘doit, eas by. making :them feein. uxlovely to ‘one
enother: -And he that perfwadeth me thae my neighbour is
not good, perfwadeth me thae he isnot lovely, and fo perfwad-
eth me from loving him, Prov..25.23-Rom..1. 90.’ Pfal. i5, 3.
2 Cor. 12.20, Rom. 14.314, 10513.) Jamies 4011, 12. Maitb. 7:
¥, 2. wCor 4.5. oat he. .
Direct. 6. Above all, ſech vo teortifie felfifonefs, which is the
mæ enemy of love to God and man. iA [olfife man can faithfully

_ - 4 SS ; Joye.

| The Life of Faiibßß. 441
love none bur biaefelf, for he lovect all others but for bimfelf: ~

, Hisews opinions, iaterefts and ends, are thie diſpoſers of his Love.
Therefore be never heartily‘loveth his enemy: no nor the

-beft, that do not benour bim, but feem to ſight him. tf dny

ſhould aegt:@ him, or fpeak hardly of hint, dr do him any
real or fecming wrong, ot be of aqotber fide, againfi his party,
or his caufe, no cenfures'aretoo fharp; nor no fove toollittle
for fuch a one. And yet chefe that can love nore heartily bur
themfclves, Will: find that they had no greater enemies than’
themfelves, and that Hell and Earth did not fo much ag them-
felves agaiaft chem. ee eae

Disc. 7. Subjedt your felves truly to Gods autbovity, and bie

commends will further Love: For it i the faumm of them all,
and the fulfillmg ofhis Law, both old and new, Gal.s 14.
Rom.13.8;9, 10 Jobn 13. 4. 8 15.14; 17. Marth. 12.

O, 32, 3% Bt

3 Dele 8: Remember tbat Love ts th¢ bead, and life, and
inter eft of the Chitrob, and: of the torld. ‘Without Kove the
world wouldhave neither otty, peice or fafery ; Vhat were
a family without ? Were ie not for Love, men that wele
not kept: fectered in ] ayleo, or Bedlams, would be as Robbers,
or Wolves; of mad Dogsto one another. Were it ‘not for
Leye, the Chusch would be eyutibled into malicions Seis, that
would (pend their time in prating and militating againit cach’
other; ang preachand-talk down-Leveto one another; and
- would call this devilifs work, the preaching of the Gopel, or
the sor {ripping of God, white'they blalphieme him by'offering
him a facrtfice of hratved ‘anfd-feviling, as they do chat. offer
him, s {acrifeas. of mins blot; Epbef. 4. 15,16 “Bit fptaking -
she rruth au Love, you.May ¥tore-up into bim in all things, wich ie
the baad, even Ghraft: : From whom the whtle body fitly joyned to-
gether, and compacted. by that whiob every jiyat ſupplyetb, accord~'
ing tothe éffetined mor biæg in the Meufare of every part,’ maketh -
increafe of the bedy tothe.edifying of #feifin Leve, -

Yea theix own Sc&ts would-tum to daft arid dtoms, if Love, .
which is these confined, did not foder them together, wheti .
it is dead in ghem as to all others, ‘or as to the maft. .
Direct. 9. Loveis our fpiritust beslth, and Seififbnefs is out
fickuefs, fis and deah. When we teil from the Leve of God to our -
Ct . ¥yy3., felves,:,

~ 542

_ The Life of Faith.

ſelvis, we fell alfo from the Lowe of ethers teow feives: The
sudividuate creature was contraGted im huméfelf, and ail toge-
ther {ct upon Propriety, and forgot his- relations to God and
man: And when grace deftsoyeth this (elfith privetenefs o f
fpirit, ic fereeth us again inlove with: God end mm together ;
and the bettcs any maa is, the mose publick fpisit he is of, nd
che leſs difference he maketh between his neighbours intereft,
and his own (when God and: hts intere® make not 2 diffe -
sence.) And this is o Love oar meighbour as enr ſeſves; thatis,

without the vice of partial $3 not fetting up our cw
intere(t sgain& his, but equally meafuring both’by Gods ; and
referring them thoreynte, Levit. 29.18, $4. 199.19.
Gal. 15. As

Dise@. 10: Remember that leving otbers as our felves ix
our oxen interelt and benefis, os urell us.cur duty,

And a notable inflance it i, how much: exr dity is our own |
interef and goods and how merciſul God isin his Arie Laws.
As the Love-of Ged is Heavep iv feif; and ſinners that love bine
not, do. dawg themfelves, and pet theewfelors from Heaven and
happiacls Cand to pardon chem, is to' fendifie them) even fo
it is an unfpealsable lols and malery which finners draw: apon
themfclvcs, by net loving theit neighbours, as themfcives, but
only in.a fuberdination..to. themfelves, endfor‘ their proper
privatecnds. I pray youmask. bat thefe few particular in-
flances.

1, IfT love my neighbouras my ſelt, my very dove is wy de-
light and cafe, The form of Love confifieth in complacency or
pleafeduefss and therefore it muft:nceds be pleafinet to every
one that ufeth it (However hed Leswhath bitter friits.) And
whenever wrath, or envy, or hatred, comesinftead of Love, it
ismy fickuefs, 1 feel my felf défeafed by it.

2. FET love others, ethers wil love me. They ate fearce free
todo otherwife. You may alweft confraia any man to bos
you, if you leve him heartily, and Mew it plainly, and were with-

in bis view to make bim fee it. All men love a loving nature 5

but e(pecially ifthey be loved by fuch themfrlves, «

3. If I love my neighbour as my (cl, to de good’ to bim wil
be as cafie and plesſam as tomy feif. Ican ride, and'nini, and
labour contentedly for my Seif; Ican floop co the moft fordid

cmployment

—

love them as my {elf, their corn, their cattel, their hkoufes and.
lands, their Kingdoms and honours, areas much my comforr;.
as ifthey were my own.. J: know thefe are Paradozes to da-

praved felfith nature ; Bust this it would be if Love were per-

fe; and thus it # in that.mealuse that we love. And fhould

that daty be taken for a burden, which as to my comfort mak-

eth all che weaJth, and honour, and Kingdoms of others to be:
myown? —

Obj. If you love your neighbonrs as your ſelues, you muſt mourn
svith them that mourn , aud 0B the calamities aud forrows of the
world muft be yours, which will-evercome yout joyes. ;

Anf. 1. Tam not to forrow as mueh as they-do forrow, but ag:
much as they rationally ougbt todo. And men are not to think:
that a loving correGion, which worketh for their geod and ſal,
ustion, is worſe than the {nacce of profpesisy ; The brother of

ga:

_ 544

The Life of Faith.

high degree mutt rejoyce when be is made low, as well as che
brother of low degree muft rej yce when be is exalted, Jam 19.10.
And why thould that be my forrcsm, which is bw benefit, and

Aouid be bie joy? Ul Paul and Silas fing in the Rocks, why

thould not I fing with, them ? Patience and rejsycing axe the
duty ofall Believers in iff Qion. ;

a. The mercies and bappine/s of every one that feareth God-
is fer more than his miſery: Therefore his fy and gratitude
fhould be sore than his Jorrows and complaints, If a mans
tooth do ach, and all the reftofhis body be well, thould not
he and.I be more thankful for the health of all the ref, than
trowbled for atooth? A Believer hath alwaijes the Spisit of
God, and:a part ia Chrift, and the pardon of ſin, and a nght
to Heaven: And then how much greater fhould b# jy be
than hisforvews, and mine alſo on bu behalf?
3.. The Gooducfs and Love of Goa is manifefied.to the world
more abundantly than his juftice and. feverity. : We know of
no affli@ed Saints but on this fpot of earth: And we know of
no damned ones, but Devilsand wicked men: Bat we know
that the worlds above us are incomperably more veft than.
this, and that the glory of the celeftial Spixits, is far greater
than our foffcsings and fosrows here: Therefore pur jey
which Live procurcth, fhould be a choufand-fold greater than
our forrows. SO

4. Andas for the wicked, as the confequent Wl of Ged layeth
by compaffion 5 fo confequently, copfidering them as the ebfti-
nate final refifers of grace, they are not thofe scighbours. whom
weare bound to love as our felves: For they are enemies to
God,and deprived of his Image; and therefore ourobligstions
to mourn for them, are abated (as Samuels for Savi, when he
knew that God had rejeéted him (1 Sem. 15.35. & 16. uD
And we are obliged to rejoyce in the declarations of the Juft ce
and Hokinefs of God, and the univerfal benefit which redound-
eth from his Judgments, Rev. 18. 20. & 12. 12. Efther 8. 15.
So that it Mill remaineth clear, that loving aur neighbeurs-as out
felves, doth entitle us to the comforts of all mens health eſiates,
profperity, honours ; yea and their holinefs and wildom too +
and this ‘without any fuch participation of cheir fosrows,
as fhould be any. confidesable ccclipfe of our delightss

4» «The Life of Faith.
if we do it all regularly, as God requireth us.

6. II I love my neighbour as my f{elf, Tam freed from ‘el the

trouble of croft interefts , in buying and felling, in trefpaffiag, in
Lew -fuits It will comfort me as much if be get by me, as if I
es by bime : If bw bargam prove the better, as if mine dids if
f. have the better at Law, asifie were judged to my fe. Yea
ali his fucceffes, profperity, and whatever good betalleth any
that I know of in the wortd, will all be seine. - |
7. Kod I fhall never be loth by death to leave the world (while
Ihare no caufe to fear the miffiug of falvation) beeaufe what-
’ ever I leave bebind me, will be poſſcſſed by fuch as I love as my
felf. They willhave life, and time, and beaith, and comforts,
and whatever my natureistoth to leave: Therefore whileft I

$45

live, why fhould i¢ not be as comforting to me tothink that fo

many thall live and profper, whom Iflove as my (elf, as if B
were my (elf to live and profper. .

8. Yea, more than fo, Lbave by Love a perein the Foyes of
Heaven, before 1am aQtually there. For the Joyzs of aihchofe
bleſſ.d fouls, and of thofe holy Angels, are mine by participa-
tion, fo far as to caufe me te rejoyce in their fclicicy, as if ie
were my own, as far as I can now apprehend it.

Yea the Glory of the Lord Jefus, and the eternal bleffednels
of God himſelt would rejoyce us mose than our own felicty,
if we loved him as much above our felves; as we ought todo,
we thould partake of our Matters joy.

And now judge whether loving God as God, and our neigh-
benrs fineerely as our felves, would not cure almof all the cale-
mitics of our minds, and give us & kind of Heaven, and be 2
cheap and certain way, to have what we can with irr all the
world, and even to make alf the world our own. And whe-
thes it be not fix it felf, which is the firft pert of all mens helt
and mifery ? :

Object. But my neighsours meat will wt fil my bely; mov bis
beslth doth.not eafe my pain, nor bis fire keep me warm.

Anfw. The ficth hath got the dominion indeed, when men.
cannot diftinguifh between foul and body, between the pain and.

pleafures of the bedy aad of the mind. Idonot fay that Love-

will change the pein or pleafure of your bodies, but of your
_ minds Your sppetites will not be fatisfied with your ncighbours
£22 teod

. 7 . ae . . °
food, but your stinds may be comforted te fee his welfare,
: Your pain is not cafed by your. neighbours health; bue your

t
“Own:

"Zhe Life oF Farts.

minds may be ↄæſed by it, as mach es if it were your own, if
you loved him as much as you do your felf. And therefore

_ ciawy ine danger have faved the life of 2 Prince, a Captain, a

Parent, a Child, a Friend, with the voluntary lofs of their

| Objed. This # all trad, but whois there inthe world shee.
- dath iz, or firdeth it poftbie to love anctber as bimfelf? And bow
can that be a duty which ts te nature it [elfen impopibility?T kere-
fore let wo ſoſt Rnese- what hit duty is, of loving cur neighbours.
sagem fidvers® 8 —— oT
\+ afer, Boubtiels if it be the fumm of che Law all true Chri-.

_ - ftians do it in ficerity, though notin perfection. And as ‘to

cof piae veafon. - The fii we doubt not will
felves thon others; and:it-is not the ufé of grace to ‘deftroy it,

thefenfeofit, J. Fou matt diftinguith berwcen that feaftive

‘and paffionate sffeltion, which is in the foul as fenfitive, and is*"

common to beafts with wes, ‘and thatristionel appetite, which
doth wil, and chuſe, and is phafti according to the conduct

fill sore to our

Dat to rale and moderate it. -
2. Tou inufſi didingmth between Love and ontard aflions,
which ard the exprefficns Df it. When our Love is due ax much
to ant, # fo ahot her, yet our out ward actions may be under a
particular Law, which obligeth us to do that for one, which we
are not bonnd to-do forethers, As to maintain our ows cbil-
urex, families, fervasts, and fo ovr felves rather than others. And
ithe reiſon is, beeaufe the difference cfindividuals maketh that
fic for one, which is not fic for another; ‘and fo maketh every
‘man the fieteſt chafer for bimfelf, and thofe that are neeveft to
him; and meture inftigateth him to the greateft care in doing
it <- And all good muft be done in a regular order, dr elfe con-
fufion will de@roy it. And nature maketh this moft orderlyAs
every Parifh muf keep their own poor, and yet mutt love
ether poor as well.

,3. You muſt know chat Lov is formoliy nothing but com-
placence (as aforefaid but Love joyned with a will and par-
pofe #0 do good to another, is called Love of benevolence; when
yet the Love there is exe thing; and the deing good, or purpofe 3
8)

— — — —— — — ar

- L — Tt, .
_ «The Lifeiof Faiib. =: $7

do it, is another 5 and I may in obedience to God, purpefe and

fis more geod to one whom I am bound to Love, not more but

‘Tefs. '

Aud sow you may {ce what itis to love ous ncighbouss.as
our felves. F ree eee
"a. God muft be loved above our neighbours and ouv felves., ayd
both muft be loved purely as related and fubsrdinate to him, and |
for bis fake. There is a double reſpect which all things have
to God: 1. As they contain that excellency which he hath
put upon them, which is fome lik¢nefs,; acpaeleritation. or Gg.
‘nification of himfelf, and is called bi Glory thinking im: the
creature ; that is, it’s derived Geodnefs; 2. &s they camduce to
his further fervice,and may honours him, and plesfe him. Thus
“all creatures mufi beloved only ata means, even a mrags.de-
clering God, being dérivatively and Sgrificantly geod and. ufeful 5”
and asa means to ſerve and plegfehim. © ten
2. Therefore this being the forgral reafan of qur Rational
Love, mutt alfo be the meafure of it (a quatenus ad quantum)
As it is certain that I muft love that beft which is bef, becauſe
I muft love it only as good; (0 it is certain that that is bof
which hath mo Likewefe to.Ged, and moft.o{ his Glery upan ir,
and that which is moft pleafing ta bin, and. uſcdul to bis ftxvior.
Therefore if my neighboug be better than tam, I mud judge
bim better, and dove bins better. a Dot
' 3. Though: natural felf-appetite, and felf-prefervetion, by
which all creatures are for. themfelygs enly (not fecling. the -
hunger, cold, pain of dthess). benoe fisfal,- but the ff. of — .
Creating individuation, yet Reafow wes perfed, and the. Will :
could perfeAly follow Reafon, in its complacencyiand choice, till
fin corrupted it: Reafon could judge that bet which was beſt,
and the all could love thas.bef# which was bf. Thesefore
where ever any of this is wanting, it-is fix. :
4. The principal part ox fumm of pofitive fin, doth confit |
in felfifomefs. Man is fallen from the Love of God and wen,
to bimfel{; and grace recovereth him from this, Therefore it |
is, that this duty isnot only usperformed, but hardly difcerned
by unrenewed men: fo far as they are felfith, they hardiy be-
lieve that they ould love their neighbours as them-

/ (elves.
J 222 2 5. To

‘eA 8- ————--~- The Life of Faith. ~~
' 8, Tortove our neighbours as our feives, in point of duty,
comaineth thefe two things: Firft, To love them fimpiy ac-
‘cording to their goodneff, without any hinderance of ſelfiſvneſt
sr paritality: Not co forbear loving them, becaufe they. are
not vat felves, ot becaufe they are againft any inordinate felfifs
interift ot appetive ofour owe. And alfa comparatively, ta love
there in the fare degree witb our felues, if they have the fame
degree of "Lvelineft ; fo that it cannot extend to the kind, and
the end, and Yeafen of the Love, but it muft needs alfo extend
to the degree. IFT love him lefs chin my (elf, who is better
than'my [tHf,.¥ fove hith’ not a my felf, as to ends and
vesfn. 7 oo Bt
* Yea Yam bound by this Law to love every man better or
seve than nty felf, who is really better, and is {6 mazifeft to me :
Or elfe I Iove him mot a my felf, that is, on the fame true Rea-
fons s I muit love my felf. (for God and the goodnefs of the:
7. Bat as alf men fail in the degree of this Love (and
therefore none perfely- keep the Law; ) foche fincerity
which ali Gods fervants have, doth confilt in this; that
1* Our love to others is for Gods fake, and for the goodnefs
which he hath endued them with, and the fervice they may
do fith. 2. Phat this God and his fesvice, for whole fake
we love them, be preferred before onr felves, and every creature,
and loved better than all our ſinful pleajures. 3. That our love
to then for Gods fake and graces be fuch, as ordinarily in the ~
exercife and effes will prevail aga'nft our Love of ſenſual inter eft
and defgbrs, and wilfbring us’ effectually to fuccour, relieve,
_and do them good, though ‘to our flefhly bfr, when God re-
quircthit.: He that cahnot love Chrift in his fervants, better
than his carnal pleafures, loveth him not at all fincerely, Gods |
Image and intereft in his fervants, and in mankind, muft be
practically more precious to us, and more beloved by us, than
alfour carnal finfal pleafures. (Fer as for our own fpiritual
good, it ftandeth in fuch a connexion with Gods will and
glory, and ourncighbours good, that I know not how to put
them into comparifon in the tryal, much leſs in oppofition. )
4. That all carnal felf-love and wncharitablenefs contrary to
this, be bated, refifted, repented of, and: fubdued, and be not
| : predominant

The Life fF aith. — — ‘S49. |

him. | Se Cee ee
10. Aga Fathers Love may confit with the correction of hie
children, and felf-leve with blood: letting, purging, labour, and
other unpleafiog things; fo we may loye ous neighbouss as
our felves; and yet corre and punifh evil doers: Fox: fame. .
times their ey good requiseth it ; and ordinarily the puldick.
good requireth it (pana debetur Reipublica) and. allo. Gade coms,
mand requiréth it 3 ſo that this is not Iqving our fclves more,
than ‘our neighbour; but loving bi more. than hiseufe,:o7
his favoxr and loving God, and the Commen- wealth, wre thar.
bi | ee Sa,
11. Oar love of our nejghbours ag ous (elves, doth not at-
all make our natural ſelfiſp — end fenfes, or. defire of

_ feed, bealth, esfe, reft, &c to be ſioful: Nog oblige us to eve,

fuch natural fenfes and appetites tox ethers but only rationally .
to equal them in cfimation and complacence, and to do them fo
much good as God requiseth us. , | |
12. And it doth not oblige us to do as much for thems as for.
our felves, for che reafons before alledged ; but ta do them good .

without the binderance of felf-ivtereft : That felfifonefs be not

co us aS a Bile or Impeſthume, which draweththe humours and

{pirits unequally and difordesly from che reft of the bedy te.

it felf. ) | .

By all thisit is evident, 1. That no oan hath an iwequelity

inhis love to biwfelf and his — beyoud the inequatiy.
| , 2 :

35°

t
he sneer, ee mae . a
‘
- *

The Eafe of Faith.

of gooduefs, at it ie finful (Cpeaking ot Rational Love. )

+2. Theat all Loveto out neighboar is not fiicere : There is
a veelLevetotiem, which bad men my have, which is not
the fincere love which God requireth.

ce ge Emerp einen thas loveth:another for bir goodnefs and god-
-linefesloveth. bien noe fincrndly: For he may have a love to

| gooduefs st felf, which is not fincere: Asif he love his hfts and

plafures wats, ‘ —
4. Every‘marthat. dvb goodto another in Love, doth not

fcaajiss Aad the very eſt fenfaalit may give another fome of
the leavirigs of hn ficfhty tufts. And though the giving of a
cup of cold water to 2 Dafesple, when we have no better to give,
doth haw facerity, and thall have its reward (becaufe God
escepteth it, .according to mens will, and to what they have,
and not according to what they bave mot , ) yet it is certain
shat em unhappy worldting may give ttiuch more. And if Chrift
‘had: hid tion Lvke 18.39. felt part, inflead of felling afl,irs like
bemight not have gone away forrewful, : |

5. -1¢.@ not therefore the value or proportion ‘of che gift,

~ whichis it chat muff try our love to others, init felfconfider-

94 for itemay oft fall owt ‘that a Widdiws mite may fignifie
Aewen chastity, chan che:fibjtance of (ome other’. But ‘itis the
prevalency of the Love of God in man, and of man for the fake
of God, againtt our ſonful felf: love, and carnal intereft.

« And nowt will sdd’a lietle more evidence, to the principal
thing én queftion, viz, that aa che very degree rhe Rational Ap-
petite of Wall fhould love-amctber ty ied! oltb our felves.

And: £. The forementioned reafon is uiidenyable, that the
Will thould dove that beft whichis beſt, and mult measure that
by the refpect whith things have to God, and not to our ews
commodity in the world. St .
«. @ Nomanem deny this principle bat by fecting up natu-
val felf-leveor oppitite, and making the ratisnal fioop to that,
which would infer as well, that we may love ony felves better
than Ged himdelf; and:that our fenfe is nobler than our reafen,
and muſt ruleti. n

3. We find our on reefon tell us much chore of our duty in
this, thas oue corrupted wills dofollow. The belt way thefe-
ore

". The Life of Faith, -

fore to difcern the trath, is to treat with reafon alone, and leave
out the will, till we have difpatche with reafon, And you will
find that the common light of nature juftificth this Law of
God. J at

1. He that would net confefs that it is better be had to
being, than that there sere no God, ox no world befideshitn, ‘is
amonfter of felfithoefs. And if'a man fay never ſo much [I
cannot do ſo] yet while he confeffech that this fold bs his dq-
fire, it fufficeth to the decifion of ons.pecfentcafe. =...

2. He that will not confefs that it is. better that be ‘basfelf

‘fhould die, than all the Church of Cheit, or the whole King-

dotn die, is unreafonably (clfith inthe ¢yes of af] imparcial

-men, The gallant Romans and Athenians had learnt it, 23 one
of their plainefi greateft Leffons, co prefer their Country befote

theis lives ; And is not that to love their Couutryes better, then
shenifelves. yoo tae 8
3. For the fame reafon many of them (aw, that it was the
duty of a good fubjed, ox a gallant fouldier, to fave the life: of
his King or Generel, with the lof of his own: Becanfe their
lives were of more publick utility, Apndshe ground ofall this.
was thefe natural verities. 7 oy 4

[The bet frould be beft loved: Goaduchs auf be meafared by 2
righ rule than perfonal {elf-iptereR : Mutsitudes arebstter than
one, Oc.)

4. All menacknowledge that a man of eminent Leorning,
Piety, Wifdom, and Ufefulnefs to the Church or World, fhould
be loved and preferved rather than 9 wicked, fortify, worth-
leſs cbifd of our own. Yea God bimGlf- requireth that Parents.
procurethe death of their ow children, by publick Juflice, if
they be obftinately wicked, Dest, 21, : .

5. The fame Reafons plainly infex, that I bught rather to des
fire the fife of a much more worthy uleful inſirument for the
Church and State, than my. on 3 and.fota love a-better pres
Better than my felf, if I-be acquainted faffictently -with his.
goodne(s. ee

And if this be all fo fure and plain, hence obferve,

r. How much humane nature is corrupted.

Alas, how rarc is this equal Love !

2. How. few true. Chriftians are ; and. how defective snd -

- — imperfeQ ;

552 ° _ - The Life of Faith, _¢
imperfect grace is"in the belt. Ales! how firange are many
Chriftians co the extent of this duty, and how far are we all
from praGifing itin any eminent. degree ?
3. Wherein it is chat natures Corruption mot confifteths
end what is the chief part of the nature ead work of fandify-
ing grace and reformation.

4. Whence come all the oppreffions, injuries, perfecutions,
frauds 20d cruelties on the earth: For want of loving mens
neighboars as themlelves - Otherw:fe how tenderly would

they handle one another? How cafily would they pardon
wrongs ? How patiently would they bear the diffent of boneft,
upright Chriftians, who cannot ferce their judgmients to be of
other mens mould and fize ? How ape would men be to ſu-
fpe& their own undesftandings, of weaknefs, prefumption of
errour, rather than to rave with the fy cf the Dragon againft
all others, who think them to be miftaken? How fafely and
quietly might we live by chem in the world, if they loved
their neighbours as themfelves ? I do not fay now, How pien- -
tiful would men be in doing good to others ? 1 am but plead-
‘ing a lower caufe, How feldom they would be in doing hurt ?
But, alas, milerable Brittain! It was in thee that onc extra-
ordinary Emperour, Alexander Severs was betrayed and mur-
dered, who made that Chriftian precept his Motto, and wrote
at on his doors, and books, and goods [ Do as yox would be done
by.] In thee it is chat Love bath been bebeaded, while nothing,
hath been mere acknowledged and profeffcd. if Love be
treacherous, hustful, envious, fcandalous, enſaating and
plotting for mens deftrudtion : 1f Love teach proud and vici-
ous fots, to take themfelves for Deities, and Oracles, and all
for Vermine that mutt be hunted unto death, who bow uot to
their carnal erroneous conceits, and do not with the readich
proftitute confciences, ferve their carnal intereits and ends: Iſ
Love be known by seviling thofe that arc much better chan
our (elves ; and figmatizing the faithfulleſt ſer vants of Chift
with the moft odious charater that lyes can utter + if it was
Love that called Peul a peftilent fellow, and a mover of fedi-
tion among the people, and repreferted Chrift as an cucmy to
Cæſar and his followers, as the filth and off-(couring, of che
earth; then happy age in whieh we live; and happy they
— that

meighbours,or betters, as Chemlelves ?

— ne ia, Tinian Te ~

‘The Life of Faith.

433

that are poficiled with the provd and fa@im ipirit. Buc itan

be otherwile, alas, where be they, and bow few shatdove'theiz:
¢ aes a 3

3. You fee here what a plegue (in is to the eartb, and how
at (a punifement may Icallit, or rather) a mifery to the.
—* and to the world.

6. And you ſee how joyful and heavenly a life we thould

live, if we did but follow Gods commands ; And whatafe-
. licity Love it &lf is to the foul

7- And you {ee by what meafare to try mens fpirits, and to
Know who arethe beft among all the pretendess to goodnefs
in the world. Cegtainly not the moft cenforious, contemptu~
ous, backbirers and cruel, that {eek to make all odiaus that are
not for their intereſt: But thofe that moft abound in Love,
which Faith it (elf is given to produce. a |

Objc&. AR this istrue; bus ſtil we find it a thing impofible
to leve cur weighbeur equally swith eur felucs: Caw you teach us
bere to doit ? oo, .
Anſiv. It is that I have been teaching you in the ten Di-
rections before fet down: But it is this which I have referved.
to the;clofe that mult do the work indeed, and without it no-
thing elfewilldoir.

, Dire. 11. Make it the work cf all your lives, by Faith ip
Chrift, to bring up your fouls t0 the unfeigned Love of God,and thea
it will bedone.. For then you will love God above all, and
love God inall; and love your {elves and your neighbours
principally for God : Then Gods Image, snd Ghry, and Wil,
will be Goeduefs or Awiablene{s in your eyes; and not carnal
pieafure, honour or commodity. And then it will be eaſie to

you to love that moft,which hath moft of God. You will then

eafily fee the seafon of this feeming Paradox, and that the
contrary is mo8 unseafonable. You will then be as Timothy,
who hada natural Love to othess, as others have to them
felves, and who fought the things of Jefus Chri, whem

all others (even the beft Minifters cco much) fought their vvn,

Phil. 9.20, a1. You will anderftand Penis charge, Phil. 2.3.4
In lavolimefs of mind, let cach cfteem others better than shewfelyes,
Lock net curry man es bis own, but every man alſo ce thy things
oftberin Let this pind bein you, which wat olf m Cit Jefe.

Ti 104 30.

Vow will learn of Chaift co rake your netwt friend fr ¢ Se.

shat would perfwade you to fave ox fpass your fF (yer:
your lifé) when you ought to lay it'dowa¥er the Glory of
God, and the quod of many, Mitté; 26, 92, 43. SELF aod
OWN are words which woold then-be betterunderfieod, and
be more fufpedted : And the reafon of the’ greet Gofpel duty
of SELF-DENYAL would be better difcerned,
Therefose ft your feives to the fludy of Ged, efpetially in
his Goodnefs; ftudy him in his Works, nd in his Word, and’
im his Son, and in che Glory where yow hope everisftinglyte
fehim: Aud if you once love God a3 God indeed. it will teach
you to dves your Brethren, and in what fort, and in what degree
to doit. For many wees ae we taught of Ged to love one eno-
shor: .Euce 1. By the great and heavenly tercher of Love,
Jefus Chrift : 2. And by Gods own oxumple, Matib. 5.44,45.
' gy And by thethedding abroad: of his love in our hearts by the
—* of Love, Kort. 3. 9. 4. And by this tuil loving God,
and (0 loving all of Godin the world.
Objact. Bar by thio deiieine you wil prepere for the Levels
dud Fryers, to cuſt down, or cry doun Propticty: en
Aunſua. 1. There is a propricty of food, rayment,&c. which
individuation hath made neceflary. 2. There is æ propriety
of Stewardthip, which God caufeth by the variens difpofat of
his talents, and which is the jult reward of hanaicindufity,
dnd ‘the nectſſary entouragethent of wit, and hour in the
world : Nons of thefewould we caft down, or preach down.
3. But there is a comuon abuse of propriety to the chaintemaice
of mens own lafts, and to the durt of ethers, and of alf Societies :
Fhis we would preach hvn if-we could: But it is Leve only:
which muſt be the Leveley :. In the Primitive Church, Love

thewed ins power by ſuch a. voluntary community, 4854.

And all. Politicians, who have drawn the Ides of a. perſect
Common-weeith, heve been furnbling at other wares of ac-
Sowipliftring it: But it is Ghviftien Love alone chat muft do it.
Mafeigacdly love God a8 God, and love your neighbours reat-
ly af your felvos, and then keep your proprictics: aa fer a8 thir
. Ewill conclude witfi this confiderable obfervation; that

though ic is File which fonte aflisn, that individastion is. a

punifhment

al a=

The Life. of Faith.

punifhment for fome former fin (for bow could a foul not in-
dividuate fin ?) Andthongh fenfitive flf-love, which is the
principle of felf-prelervation, be ne fin it: flf; nor doth

deftroy it yet the inerdinasy of it is the furam and root
of all pefitive fin, and an incresfes of privativefin: And this
infeparable fenfitive felf-leve, waS made to be more under the
Power of rraſen, and to be ruled by it, than now we find it in

$$$

any the moft fan@tified perfon; even as Abrahams love of the

iife of his only Son, was to be fabje@ to his Faith.
And-holinefs lyeth more in thir fadjeftion, than moft men
well underftand. And the inordinacy of this perfonal ſelf-
love, hath fe firangely perverted the mind it (elf, that it is not
only very hard to convince men of the evil of any ſelfiſs prin-
sipies or'fins; but it greatly blindeth them, asto all duties of
publick int ereſt, and fociel nature: Yeaand maketh them afraid

- Of Heaven it felf; where the ucion of fouls will be as mach

necrer than now itis, as their Love will be greater and more
perfe& : And though it will not be by any ceffation of perfossat
individuation, and by falling into one untuerfel foul , ‘yet perfed
Love-will make the union necrer than we who have no ¢xpe-

sience of it, can pofiibly now comprehend. (And when we -

feel che firongeft Love to a friend, defiring the neereft union,
we have the beft help to underftand it.) But men that feel nes
the divine and holy le; are by inordinate felf-leve, and ebufe of
individuation, afraid of the life to come, left the uxion fhould be
fo great as to lefe their individuation, ox prejudice their perſonæt
divided intevefts. Yea true believers, fo far as their holy Loveis
weak, and their inordinate fenfitive flf-love is yet too ftrong,
ere from hence afraid of another world, when they (carce
know why; but indeed it is much from this difcafe; which
maketh men fill defire their perfonal felicity, too partially,

- and im a divided way, and to be afraid of lofing their perfonality

or propriety, by too ner a union and communion of fouls.

. ‘ te yee
. 4, :-, 4842—
. . t . Lan .
c er ¢

9 } ,
ar tee > --g eae oo * wo... -f s

CHAP.

”

ss The Life of Faith. :

CHAP, XxXY¥RO

How by Feith to be folomers of the Saints, and to look with profits
So their cxamples, and te their end. | |

HE great work of livieg in Heaven by Faith, I have faid

fo much of as to the principal part in my [ Saints Ref 7
that no more of that muft be expc@ed hese. Oaly this fubjet
which is not fo ufually and fully created of, to the people as it
it ought (being one part of our heavenly converſation) I chink
meet to {peak to more diftinGly at this time.

As we are commanded fir, to lookto Fefus the Author and
perfetier of our faith, Heb. 12. 2,3. f0 are we commanded to
remember our guides, andto folow their faith, and confider the
end of their converfation, Heb. 13.7. And sot tobe flotbful, but
followers of them whe through faith and patience inberit the pro-
mifes, Heb. 6.12. To whichend we have s cloud of witneflcs
(ct before us, in Heb. 11. that next to Jefus whom they fol--
lowed, we fhould look to them, and follow them, Jem. §. 19.
My Brethren, take the Propbets for en exemple-——

The Reafons ofthis duty arethefe.

1. God bath made them our examples cwo waies: i. By bie
graces, making ther boly and fit for our imitation. Hz: gave
them their gifts, not only forthemfelves, nor only for that pre-
fent generation, but for w allo, and all chac muff ſurvive, to the
end ofthe world. As it is faid of Abrabams Jufitication, Rom.
4:23,24. It was faid that Faith was imputed to bim for rigb-
stoufnef, not for bis ſakt alone, but for us alſo to whom it hall

e imputed if we belicve — So I may (ay in this cafe; their

faith, their piety, their patience was given them,and is record. -

éd, not for their falyation, or their honour only; but. alfo to
further. the falvation of their pofterity, by encouragement and
imitation. If el things are for our fakes,2 Cor.4. 15. then the
graces of Gods Saints were for our fakes: For the Churches
edification it is that Chrift giveth both offices, gifts and graces
to his Miniſters, Epbef. 4. 3, 12 14, 15, 16. yea and (uferings
coo, Pbil. 1. 12,2@ 2 Cor.1.4,6. 2 Tim. 2. 10,1 endure all things
for the elelis fake,

;

2. By

—

a. By commanding us to follow chem, 2 Thef.3.7, 9. Fox your
[elves know how ye ought to folere ut ————» Zo make our felves en
exemple for you to folow ws, Phil. 3.17. Be felowers together :of

. me, and mark them that fowalk, as ye bave us for an tnfampile,

1 Cor. 4. 16. Ubefooch you be folowers of me, 1 Thel. 3.6. Ye
became fokowers of w, and of the Lord: So well are both ex-
amples confiftent.

a. The likenefs of other mens cafes to ours, iegreatly uleful te |
our direGion and encouragement. If weare to travel in dep-
gerous waies, we will be glad co heas how others have fped be-

“ fore uss and if we were to deal with acrafty deceiver, we

would willingly advife with others that have deale with him.
If we be to learn any Trade or Artifice, we would learn it of

“ them who with belt fuccefs have practiſed it before us. If we

are fick ofany difeaf:, we are glad to. talk with them that have
had the fame, and have been cured of it; to Rear what means
they ufed for their cure. In all fuchcafes reafon teacheth us,
both to obferve how others were affe&ted ; whether their cafe
and ours were the fame; what cousfe they took; and how -
they fped 5 efpecially if chey were perfons known to us, and

‘the likenef& of their cafe well known; and if they were fuch
‘as for wifdom and fidelity we could truſt: So is is in this great

buſineſs ofour falvation. We have nothing todo, but what
many thoufands have done before us; nothing to faffer bat

- what they have faffcred; no temptation to refit, bute what

they have been affauleed with, and overcame, 1 Cor. 10.13.

‘and we want no grace, no help or comfort, but what they did

attain: And the glory which we feek and hope for, they pof-
fcls. To Lok to theds therefore, mufineeds be ufeful tous in
this our wildernefs fate. " an
3. And asexperisace is a powerful Teecher; fo.to be the
Matter of other wens experiences, and fo wuny, and {o wife, and
in fuch'veri.#6 cafes, and in fo many ages, muft needs be. very
ufefulto us. We that are bornin the laff ages of the world,
have.the benefit of the experience of all the world that have
gone before us; Therefore is the Scripture written. ſo much
hiftoricalfy’s ‘thar all who are there mentioned,. may. fill be
our inſtructors. Kventhe Giri. brethren that were born inte
the world, were ſo plain'a dilcovery of che neture of fia and:
" : Aaa 3. gxace,,

The Life of Faith.

. gree, and.of che difference of the worasns and the Scrpeats

, chat their hiftory is uleſul to all generations. And Abel
by his faith, end factifice, and rightcasfnels, being dead (by —
malignant cruckty) yet fpeaketh, Heb. 11.4. He that will bue
foberly-look back to all the worlds cuperience, may quickly be
refolved, whether wifdom ox folly, labour or idlenefs, godli-
nefs or ungodlinefs, temperance or fenfuality, furthering the
Gofpel of Chrift, or perfecuting it, have fped better at the laG,
and hath proved befi to the aGtors upon full expesience.

I hall therefore here give you fome direQtious how yor
may believingly follow the Saints. And firft obferve that che
duty hath thefe parts, which you muf@t diftin@ly mind; 1. 7
sake shene for your examples under Gbrift, and ſo to fix yeur ges

_ upon them, and look at them, and wind them as examples, muft

be minded : 2 Yo ‘tmprove thefe examples which you ick
upon: And that is, 1. For your direction in duty, and for
your warning egaintt fin: 2. To your encouragement and con~
folation. = - |
“Dire. 1. Look after them totheir end, and confider 1. Whi-
ther they are gonc: We/ce nothing of chem after dearh, but
the corpfe which we leave in duft and darknefs: But Faithcan

-attend their fouls to glory, and {ce where they now are ; even

with Cbrift, according to his promife, Febn 12. 26. Phil. 1.23.
Fobn 17.24. with Angels, and with ene another, in the hea-
verily fociety, the City of God. :

a. ‘What they are doing $ And Faith can fee that they are
behoiding God, and their glorified Redeemer, Matth. 5.8. Heb.
12,14. 1 Fobn 3.2. They are loving God with perfe& Love,

1 Cor. 12. & 13.1, 2, &c. They are praifing him with per-
fe& alacrity and joy ; faying, Holy, Holy, Holy, Lord God Al-
mighty, 8c. Rev. 4.8. They are fo far minding the fiate of
the world, as to cry, How long; O Lord, bely and true, doft tho
wet judge and avenge our bleed onthe inbabit ants of the earth : And
they are waiting in ubite Robes, till their fellaw ſervants alfe,

and thew brethren that foal be killed as they were, foall be fulfilled,

Rerv. G. ro, 11. They ave rejoycing swben the enemies of Chriſt end

bis Church ave fubducd, Rev. 18: 20, And they thall judge the

miliguant Angels and the werld,x Cor.4.2,3.And this. feemeth
' pot

*
oo

The Esfe of. Faith. —

nes tabe.oaly an enperbusiew of Gri final ladgment> For
1. Judging. is: very. often pat.in Scripture for govercsing As

in thi dock: ofthe Jude's wis Bid, fuch and fach a one judged

Tfrask, that is,. them according to the ews of God.
8. And sKingdow and: Reign is often: prom ifed to the Saints:
Tobin that evencesath will E grant to fit with me immy Terme,
ewer as 1 alfa evtvemer, andom fet down with my Father in bie
Throne, Rev. 3.21. Which muf aceds fignifie fome partici-
patiamin power of Goverumient, and not only in fplendar of :
Glory. And fo Chrift expoundetti:, Matth. 19. 28. Ewke
a%. 30: Te which bave fellired me, in the regencration pial Gt
entwelve Toroms judging the twelve Tribes of Ifrael. (And of
God it is faid, Pfal.9. 4. Thowfateft in roe Thrones judging right.)
Ie is too: jojans and forced an expofition of them that fay
this is fpsken only of the power which the Apoſſſes had in

theic miniftestion ewesrth’: And as abſurd is the other, that”
it is ſpoken only of Apoltles, Paftors, and Saints, ard Sfartyrs -

in [pecie that theit fucceffors thall be: Popes end Prefates, and:
greet mon in the wertd, and the Saints he uppermoft after
Confiautines converfion. As if che promife memt only to re- ‘
ward oe man, becaule another fuffered for Chrift, and God had”
promifed chefe great things, not to the perfons mentioned, bur
to etbers that fhould be their fucceffors 5 yea as if that Vewns -
then poused imo the Church, were all the benedi@ion: And

. though I know not what changes are yet fo come before the

final Judgment, yet che Millenarics opinion, who reftrain all
this to an earthly cemporal reign of fore Szints for a thouſind
years, doth ſeem #3 unfatisfeory on many accounts. It is
moft likely therefore that 28 the wicked (who are now very
like them) mufſt be hereafter of the fame Region and Sci

with the Deviland his Angels, Mattd.25.41.) And as the pod.
ly hall be dhe and equal to the Angels, Euke 20. 36. fo we thill
be of the fame Society with the, Angels, and confequently thall
have their earpleymtent. And asthe Angels havea Miniffetial

- Stewardthip or Supesintendency over men and their eff irs

(as many Scriptares faily hew ) (0 atfo thalt the Saints? And'
it isnot likely thet chis is wholly deferred till tHe refarreltion ;
but as they have a Glory before chat with Chrif. and his An-
gtis; fo they heve now their pert in this Superintendency
: ore;

339

560

The Life of Feith.
before , though bothwill be greeter at the RefurreQion. If any
fay, what-ufe will there, he oſ our ſuperiority, after che woeld :
is deftroyed? I anſwer, 1. The Apofle Peter pleialy tcilesh
us.(shongh fome would force his words into the dark) thet
we according to bis promife, expec æ new Heaven ond « new:
Earth, in which dwellesb righteoufuefs. “And the Creation
groanctb vo be delivered from the bondage of covruption into the
glorious liberty of the Sons of Ged, Rom, 8.21. And the Heavens ©
muſt contain Chrift, till she times ef Reftitution of all things, which
God bath fpoken by she mouth of all bis boly Propbets,.fince the
world began, Act 3. 21. 2. Andhe that (aid, the Saints foatds
judge the Angels, {eemcth to intiqate, that the Devils with the

| gisked will be in Rate of ſubjection or fervitude to them here-

after. Certain itis, chat Michael and his Angels thall be the
conquerours of the Dragon. and his Angels,Rev, 13.7, 9. And
that the Serpents bead {hall be bruifed by all the svemans feed,
though chiefly by the Captain of our Glvation. But thie thall -
now fuffice concerning their erpployment, . .

3. Behold alſo by Faith what the departed Saints ase now |

“enjoying. And what is faid of their ploce and werk will tell you

that. They enjoy the fight of their glorified Head, Joh. 17. 24.
They are with bim in Paradife, and therefore:alfo enjoy the

; fight of the Glory of Ged: Being abfent from the bedy, they are

prefent withthe Lord, 2 Cor.5.8. They (ce not as in a glaſs, as
here they did, but with opesface. They enjoy the pleafusesof . .
a more perfe@ knowledge of God and.all his wondrous wosks,
than this world affords. They are happy in their works, in ihe
perfedt Love and Praifes of God; and they ar: hlied with the
pleafures of his Love tothem. Thisis their fuition.

4. Let Faith alfo behold what evils they are delivered from.
a. From a heavy droſſy body which fince the fall hath been an
enemy, a prifon and‘ fetters to the foul: and therefore they
here groaned ta be bester cleatbed, 2 Cor. 5.4, 5. Rom. 8.an
2. From the worlds temptations: 3. From wicked mens ms-
dice and perfecutions : 4. From fickwefs, pain, necefities labours,
wearine{s, and all the troublefome cffe@s of fin: -5. From all
troublefame paffions, defires, anger, difcontent, difap-
pointments, gricfs, and cares, and fcass of evil. 6. Specially
from the fears of Hell, and the doubts ef their own ——

f Fab.

⸗

and falvation 5 and from the deſertions of God, and the ter-
sible fenfe of his difplesfure. 7. From the troubles and er-

Yours of ignorance, and all our natusal imperfe@ion, 8, From
the fears of death, which now is more painful chan ‘death &
ſelt 9. From the fuggeftions of Satan, and his malicious vex-

- ing difquieting temptations, and from his flateering allure.

menes, which are much worfe. 10. From the company, and
the tempting or grieving examples of ungodly men. 11. From
all fin ie felf, and all our moral imperfe@tions end defects,
12, And finally from. all danger, and‘fear of ever lofing the
felicity they poſſeſs. Theſe are the immunities of the
bicfied.

2. When Faith hath feen the Saints in Glory, look back end
think next what they were lately beve om earthy that it may

help you to compare your ftate and theirs. And here you

willfee 1. That chey were lately in ficfh, as we now are. They
bad badies as droffie, as vile, as frail, as burdenfomeas ours
arc. It coft them as-dear (not as it doth the fenjwal, but) as it
doth the tewperate perfon now to keep thent up a while for the
fervice to which they were appointed. 3. They had pains
and ficknefles as wehave. The foals in Heaven have efcaped
thither from bodies which have lain as long tormented with
the Stone, with Stranguries, Collicks, Gripes, Convalfions,
Cosfumptions, Feavers, and other the moft tedious, painful

and lothfome difeafes,as {ober men on earth now feel. 3. Satan

was ss malicious to them, 38 he is to us; and to many ofthem
as troublefome: he haunted them with a8 ugly temptations,
to the greateſt fins, to unbelief, and pride, and defpair, and
fclf- murder, and horrid blafphemy, as he doth any of us: (Yea
he did fo by Chrift himſelt, Metth.4.) 4. They met with as
Many allurements to worldlinefs, fenfuality, pride and tuft in
the woslds deceiving baits, and flattcrics, as now we do ; and
were fain to proceed every ftep towards Heaven, by conflict
and congueft as we muft do. 5. They were in as many wants
and firaits ; in as poor, and low, and defpifed a ſtate, as we

ascnow: They were tempted to cares, and murmuring:,and _

di(contents, through theis wants and croſſes, as well as we.
6. They have been in dangers, and in fears, and macy a time

at the brink of death, before it came : and put to cry to God
. Bbbb for

562

The Life of Faith.

for deliverance in the terrours and anguith of their hearts.
Theis Acth, and heart, and friends have faled them, and all the .
creatures caft chemoff. 7. They have gone through far greater
perk cations for the fake of Chrift and righteoufnels, than ever
wedid: Se perfecuted they the Propbets before you,Mat.5.1 5,12.
Which of the Propbets did mot your Fathers kil and perfecite j
even of them for whom their pofterity erected Monuments?
Matth, 23. 36, 37,38 We bave net refifted unto blood, as many
of them did, Heb. 11. The fame and greater aff. ions which
‘wehave undergone, were accomplifhed on our brethren in
this world, 1 Pet. 5. 9. We go through che fame confli@ as
they did, Pbil.1. 30. We are no more falfly nor odioufly
flandered in any of our fufferings than they were,Mat.5.11,12.
8. They were men of like paffions as we are ; for fo Fames
faith even of Elias, that was carryed to Heaven without our
kind of death. They had their ignorances,uncertainties,doubts,
miftakes; their dark thoughts of God, and that world where
they now are. Many of chem Knew as little of it, till they
faw it, as wedo now. Many afearfultrembling hour, many a
thoughe that Gad had forfaken them, and that the day of
grace was palt, have many of them had as wellas we. 9. Yea
they were imperfc@ in all their graces , they had an imperft@
faich, an imperfect hops, an impcrfe& Love to God and man,
and many an hour in fuch groans as ours now are, O when
thall we be faved from our darknefs and unbélief! when fall
we better love the Lord ! 10. They had their actual fins alfa.
(Though none that were regnant after converfion) their
obedience was imperfeQ as ours now is. Many of their faolts
and falls are left on record for our warning. © Phere is not
one humanc foul in Heaven befides our Saviours, that was not
oncea ſinner: They all came thither by a Redeemer as we
muſt do. They had their too.great felfithnels, Pbil. a. 21. They
hed their puſillanimity and fears of men. (as Peter and the
Apoftics.) They had their finful controverfies, as-Pavi and —
Barnabas 5 and finful feparations. in complyance with the cen-
forious, as Peter and Barnabas had, Gal. 2. 16, 17. They had
their carnal fidings, fa@ions and divifions in the Church,
x Cor. 1. & 3. Many a time have they been put to groan, O
mretebed man, who foal deliver me from shir body of death, -
| i BxRaom.

The Life: of Fath.

R om.7,&c. 11. They had as difficult duties ro go throughas >

anyofus: They were put upon as many tcars and troubles,
wa:chings end travels, fattings and iclf-denyzl, as the moft la-
beorious and fuff.ring Chriftianspow, 12. They bad as lorg
~delayes of the accomplifhment of their defires, as any of us.
13. And laſily, they paft through death it feif, as we mutt do.
Trey lay gefping on their beds of langu fhiag,and death broke
in upon every part, and they underwent that (cparation of
foul and body, as we mult do: © Their ficth was turned to rot,

tenneſs and duft, and laid out of the fight of man in darknefs, |

anid remainsth fo this dry as common earth. OO
_ All this the Saints in Heaven have undergone. This. was

thejr cafe d whilesgo, who are now in glory. And this was
not only the cafe of fome few, but of thonfands and millions,
and that in che moft of thefe particulars, even ofall that are
gone before us unto bleſſcdneſs. It isnot we chat ase tempted

firft, that are perſccuted or affli@ed fic, that have finned tirft,
that mui die firs but all chis hofthath broke the Icc, and |

are fafely paft through this Rcd Sea, and are now criumphing
in felicity with their Saviour.

; Dire@. 3. Let Faith next look back, and fee by what way

thefe Saints have come to this felicity ; I mean, by what means
they did overcome, and win the Crown. And briefly, you
will find, 1. That they all came to Heaven by the Mediatien,
che Sacrifice, the meritosious Righteoufnefs of a. Redeemer,
Jefus Chnift (either 5 promifed,or as incfrnate) none of thens

were jufified by the works of the Law, or the Covenant of _

Inrocency. |

2. That their common way was by Fatih, Repentance, Love
and Obedience, Nitby works of Rightcoufnefs, which we bave
dene, but according to bis wercy be faved us, by the wafhing of Re-
gcncration, aud the rencwing of tht Holy Gbaſt, which be fred én
46 abundently through Cori, Titus 3.5. Even by the triple
‘Image of the Divine petfc@ions, Peer, Love and Wifdom,

2 Tim. 1.7.-Thry lived foberly, rigbteosfly and godly in the —

world, and were zealous of good works, lo:king for the bleſſed bope
which they have attained, Titus 2.14,15. Knowing that Re-
pentance towards God, and Faith towards our Lord Jeſus Chrift,
- are the famm of faying doGrincand duty, 4&5 20.21. And
Bbhbb 3 J thet

364

The Life of Faith.

that to fear Ged and keep bie Commandments, is the whole ay a

ofman, Eeclef. 12.13. And that the end of the Commandment
is Charity, out of apure beart, and ageed confcience, and of faith
wnfeigned, 1 Tim. 1.5, and that Love is tbe fulfiliing of she

3. They fudied the Word of God, or fuch means of know-
ing him as God afforded them, in order to the attaining and
tnaintaining of chefe graces, Pfsl.1.2.and fought the Lord with
all heir hearts, while he might be found, and called upoa him
while he was near, Iſa. y5 6,10. And did not prefumptuoufly
negle& Gods helps, and defpife his Word, while they trufied
for his mercy. . me

4. They lived in a continual confli® again the .cempte-
tions of che Dzvil, the world and the ficth, and inthe main
did conquer as well as ftrive. They made it their work to sox-
riſte thofe fcthty lufts, which others make it theit intereft and
work to pleafe, Gal. 5. 17.21, 22. & 6. 14. |
. They fiffered aflictions and perfecutions patiently ; and
being reviled, they didnot revile: They loved their enemies,
and bieff thofe that curfe them, and prayed for thofe that depite-
fully ufed and perfecured them, Mutth. §. 44.43. 1 Cor. q. 11,
12, (3,2 Cor.1. 6,7. Heb.11. They would not accept of de-
liverance from imprifonment, torments and death, upon finning
terms. -

6. They endured to the end, and did not fall offand for
fake the Covenant of their God, Rev. 2. & 3

7 .Laftly, They did allt! is by che motive of theit hopes of Hea-
ven, and by a confidence in the promifes of it,and in a heavenly
midd and converfation, as knowing that they did not labour
or ſuffer in vain, 1 Cor. 15.58. 2 Cor. 4.17. 1 Tim. à. 10, Rem,
3.18. Bleteh. 5.11. 2 Thef. 1. 6,7. Heb. 12. 2.

This was the way by which the Saints have gone to Heaven}
the only trae fixecefsful way. | :

Dire@. 4. Confider next what belps and means God gave
ahem for this work, and compare our own with them, and fee
whether onrs be not as great. .
"3, We have che fame natural capacityas they: we ase in-
telleGual free agents, made for another world, and eapable of all.
that they attaincd, There isno diffsrence in ow sstarad fa-
culties, Ce 2.We

ace — = ge

The. Life of Faith.

2. ‘We have the fame Gedto ſhew us mercy, I Cor. 12.5.
Where ave divers operations, but the fame Ged, Ephef. 4.4, 5.
There ie ene God, one Lord, &c. even the Lordever a8, good to all
thas caltupen bim, Rom. le. 12. The fame nerey which calied
them, and waited on them, calleth us, even a God who hath

ase ola of pevfons ; but in every Nation be that feaveth bim, and | |

wworketh righteou/ne{s, ie accepted of bim, AGS 10.37. Though
he be a free benefadior, he is a righteims Fudge, and hic is good te
all, and the Father of every member of his Son. ot,
3. They had the fame Saviour as we have ; the fame fe-
evifice for their fins; the fame Teacher, and the fame example;
the fame interceffur with the Father : For though there be divers
wdmindfir ations, there is she fame Lard, 1 Cor. 12.5. Epheſ. 4. 4.
For weber foundation can no man lay, than bim who is the chief
corner ftone, 1 Cor. 3,21. They all did eat of the fame fpivitusl
meat, and drank of the fame rock as wedo, which is Cbrif,
a Gor, 10. 3,4. It wasthe reproach of Chrift which Mofes in
Eg ypt efteemed better than their (reafures, Heb, 11.26. The

fame-Phyfician of fouls who hath us in cure,did cure all chem:

Fhe fame Captain who is conducting us te falvation, is he that
favedthem. The fame Prince of the Covenant, and Lord of

‘life, who conquered death and all their enemies, hath conquer-

ed them for us, and is preparing us for life with them. They
had no greater, or better High Prieft and Mediator with God
thanweheve, = :

4. They had the fame Rule to walk by, and the fame way —

to go, at all we have, Gel. 1.7, 8. & 6.16, Phil. 3. 14, 15.
The fame Gopel and Word of God, in the main, though under
various promalgations and adminifirations: Thofe before the

- flood were under the Covenant of the promifed feed, made uni-

wivfallyto mankind in Adam. Thole after the flood were under
che feme Covenant renewed-univerfally to, mankind in Now. The
Hiraslites were under the ſame Covenant renewed to thetn
Becially in Abrabam, with {pecial additions ; and after under
that Covenant fecended with the Law which was given to

‘Mofes: And atl-Chriftians after Chrifts Refurre@ion ete under

the perfediod Covrnunt of Grace, and have the ſime word of fal-

‘wation for theie vile; even “the Gofpel of Chri, mbich. i the

pooner of Gad, to the folvation- of every one thas believe, Kom.

16, Bbbb 3 | 5. They

566 7

The Life of Faith,

5. They hid but the fowe Premifes in this Covenant. to be-
lieve, and to affure chemof the faivation which they now
poficts. They had no other chaster fram God to thew, nor any
but chis wniverfal eof eblivion to truft to for the pardon of æll
their fins, which we have co truf to for the pardon of ours,
Jeba 3. 1618. Mark16. 16. The promife which was made
to the Jews, and to their children, was made alfo to chem thee
are ofer off, end te as many as the Lovd Moll call, AQs 2.39. For
the premiſe shat be {ould be heir of the world, was not to Abr ebam

ov bis feed thvengh the Law, bat nn the right coufwefs of fairb

Rom, 4. 13. And therefore it was of faith, chat it might be by
grace, io tbe end the promife might be {ure to alt the feed, nat only
se that which is of the Law, but to thas alfe which is of the faith
of Abrabam, who is the father of us all, v.16. That it might
appear that God juftified not 4brabem for any peculiar carnal

| priviledge, but as a Believer, which is a reafon common .
co him with all Believers : Jo whow alfo their faith fell beim...

puted for righterufnefs, v.24. Gedlinefs fiill is profitable to all

things, having the promife of the life that now is, and of that which
$s to come, i AIM. 4. .

Yea what difference there is in both thefe forementioned re-
ſpecte, it is to our advantage: we have the molt perſected
Rute, and the fullet Promifts; and we bave many Promifes
fulfilled to us, which were not fulfilied to chem in cheirdaies,
Heb.11. laft. And we are neaser the final eccomplifhment of
all: he promi(es. ~ . |

6. .They had the fame Motives to faith, and patience, and
godlinefs as we have: They could have no greater bappinefr
offered them, nor any greater pusifbannt thseatned, to drive

cthem from fin by fear; They could have no bigber ends than

"fous and ends did bring them through all temptations and diffi-

ours; nor any nobles resfons to be rcligious. The fame rea

culties, to everlafting life, which we have alſo to fatishe us,

and to carryuson,2 Zim.4.8. oo,
7. The fame (pirit did illuminate, fexBifie and-.quickes them,

which is ilAcmineting, fanttifying, and quickening us. All the

_‘mpof excellent and heavenly codowments and workings of

.theiz fouls, were wrought by the fame operator who is @iill
at work in all che Saints, Rom. 8.9. There are diverfities ak

4
3

\ | The Life of Faith,

bat the fame Spirit, 1 Cor. 12. 4. We bave- the fane Spirtt of
Faith, 2 Cor. 4.13, All chat are Sons have tlre fame Spitit ..

the Son, even the Spirit of Adoption, Gal. 4.6, Rom. 8. 16. 26.

-which is the Sp:rit of Poser, of Love, and of.« found mind, :

a Tim. 1.7. We have the fame Almighty Power within us,

557 .

to deftroy our fins, to saife up our fluggith hearts to God, to

keep us in his Love, to overcome the ficth, which did all thefe
excellent works inthem. We are fraled with the fame feal,
and ase known by the fame mark, 1 Fob 3.24. and are

adtuated by che fame heavenly principle as they were.

8. .We are members of the fame univerſal Church, which is
the body of Cheifi: For there is but ene body, whatever di-.
verfity of the membérs there be, Epbe/. 4. 4, 5, 697, 12.
1 Cor. 12. Weare membess of the fame City and Family of.
God, Epbef. 2..19. We ate. inthe fame Ship which conveyed.
them to the Haven: We are Diftiples in the fame-Schoal,
where they learnt the way to life eternal: We are workmen
in the fame Vineyard, where they procured theie reward. * .

9. They had the fame werk te do as wehave; the fann God
to love and ferve; the feme Chriſt to believe in ; the fame Spi-

_ Bit to obcy 5. the fame things to believe (in the main) the fame

_things to defire and pray fer , the fame things to love, aod the
fame to bate; the fame things (in the msin) which ase fin -to. -
us, were fintothem, and che fame life of holinefs, temperance

and rightcoufeels, which is commanded us, was commanded
them. Thcy had the fame temptations to refift,and the fame
ficthly mind co overcome, and the fame fenfes, and appetites,
and paflions to rule; the fame enemics to overcome ; and the
fame or greatcx fufferings to bear, as is {aid before. so

, 40, They had but the fame means and helps as we have.

- (except fome Prophets and Apoftles, and eatraordioary pery

deliveredunto as, 1 Cor. 11. 23. -We have the fatne Gofpel to
to teach us 5 the fame Sacraments. to initiate and confirm us
the fame Paftors and Teachers, for office, to inſtruct us, Bpbef.
4. 32,13, 14,16. Matth. 28. 20. Faftigg, and. Prayer, ang
Thanksgiving, and Church-communion, and mutual Exbertation,
which ase ovr helps and means, were theirs...

ge The fame method of Providence which carryed ‘thea om

” The Life of Faith.

————— ——— ———— — — —
it fill on foot ſor ell the Samts, P/el, 145. 9, 18. & 86.5, He

broke them, and bound chem upi he caft them down, and
sated them, es he doth us now: He made them contrite, and
chen did comfort them: He led them chrough as rude a wil-
* dernefs, and they had as many wild beafts to affaule them, and.

as many dsngers sound about them as we have: They had
feafons of edvesfity, and (eeforis of profperiry ; cheir' ftormy
and their funfhine daies; their troubles, which quickened
their cryes to God, and the gracious an(wer of thofe cryes +
and were led to Heaven in the fame courfe of p:ovidence: as
we are. a

atid have obtzined all chat we believe and feck : Methinks i
car

~-s

TAHAFM. Zn
bear Hench, Abrabaw, Peter, Paul, Jobs, Cyprian, Bla-
Garius, Auguitine, Mclentibon, Calvin, Zancbias, Rogers, Brad-
ford, Hoeper, Fewel, Grindal, Ufher, Hilderfoam, Ames, Ded,
Baines, Bolton, Gataker, with thoufands fuch, as men fendi

on the furthers fide of the siver, and calling to us thar m

come after them [ Fear not the depths, or Gorms, or fireams ;
truft boldly that veel, and that fsithful Pilot ; we trufted him,
and none of us have miſcarried, but all of us are here landed.
fale ; We were once in forms, and doubts, and fears, as you
now are; but it is our difidence, and not our confidence,
‘which proved ous infirmity and thame.] Who would nox bold-
7 iy follow fach a multitude of excellent perfons, who have ſped

well? . .

2. It will alio much confirm our bepe (chat is, our glad
fxpeGation of the Crown) when our apprehenfions. of it grow
dull and fisck, and our fears do upon us, and we ase rea-
dy to gueftion whether ever fach a happinefs will be our lot,
the fight of chefe that sre now triumphiog in the a@usl pof-
feffion, will banifh defpair, aud much revive us: We cannot
‘bute think,they were once as low and bad as we,and had as ma-
ny difficulties to overcome: and why msy not we then bé as
holy andas happy asthy? = .

3. Sacha fight will greatly quicken our défires, to attain
theis beppinefs, and to go their way: As when worldlings {ee
the grandeus, and honours, and power of Great men (as they -
are yet called ) it maketh them think, how braves life is this ?
And as the fenjuel, when they {te theis companions in dhe
Zevern, os Ganing- boufe, or Play-boufe, ot the merry feel-boufe,
as Solomon accounteth it, Ecclef'7. 4.do long to.be with them,
and to pastake of their beloved pleafure : fo when by faith we
fee the departed Saints in glory, aud think where our cid ac-
‘quaintance ase, and the multitudes. of wife and,holy fouls,that

Lo)

are gone before, it will greatly Gir up our fluggith defires, and

make us long fox the fame felicity, and to be as near to God as

oon baad

Talts Sonu do teich és Hote to fight agaist fyiritinel
—* defies and povers, ad how 10 cake tas peck ri
qny. Ttiseahe there! co find, whither lazine& or labour,

Mether fenfustity or fpisstudtity hath alwraics been the way to
Heaven? Whether Saints were gluttons, dsaskerds, whore-
- mongers, riotous, licentious and proud, or temporate, chifte,

sriothfied and humble? whetherthe Seints were che fcorner
orthe formed, the bppteffors, ‘or the oppréfitd, the perſecu-
toss, ar the perſecuted, the burdens, or the Bleffings of the
times they hved in: When the world is divided about mat-
ters of Religion, end every Party hath a {everal way, for the
Unity; -and the Reformation, -arid- the Communion of ‘the
Churches, and the right Government, Difcipling and Worthip-
ing of God ; how eaſie and fafe is ir (in the tain, and inall
things of neceflity) te took beck and fee which way it wis
chat Peter and Fav! did go to Heaven dy; and what terms the}

were on which their Umon, Coniminion, Government, Dif

cipline and Worthtp wore perlotmad. 3
. Fhe fight of bleſſcd fouls by faich, ‘will if ingreile the
Refolution and Fortunde of the mirid, Faintiels $48 pufilaril-
‘imity ize upon us wheo-we look only on the difficgltics and
dangers: But.when we fee the thou(grids that have: over-
‘come therm all, by the fame means which-we are éalied to uſe;
it Aeeleth ur courspe; and" maketh’ uf ‘tefdlve to” break
through alt: “When we think only*how moifsf dur ‘difeates
‘are; ous hearts-do fail us: But whet ah tat ‘were: cured ‘$f
‘the very fame, o call cous, ‘and fay,"[ Never’ tears there is
no diſcaſe too bard for yoor Phyficiatt; he hath cured ig of
- the very fame; and cuseth all that ever traftthiag, and ule his
“semedics} This will cbotted & faintiép mthd. Therefore in
“the fore-cited'text, Heb: 6.13." Tris id’, ——— (which
here meanieth; firch ws fait with HefFoackency,” de)patt or Years)
‘bat follewevs of <abem who by “ficith' grid petience’inbetir the prd-
*pmifes.| When we fook onthé Saints tribolations fot the faith
we arc apt to faing (as fome do that ftand by another thét ‘is
‘ithder the Siegee hands’) * Epbef gL Bat hen wt fee
_ thieny intriamph, it. Lureth Our ebwa —— Anly
~ ‘that MAbur and faint - rod; Hat até Cromhel ind hat Yeap in
dhe fonfon, Ors, Rev, 2. 3. Gl. bi 9.) that is, wh Faint net int
_ aoa : seffetion,

“The Eft of Faith. est

ceffetion, or fo as to be overceme.) Do you think when the
Kivaclites paffed through the Red Ses, that the Leuders had:
mot the greatef tryal? and that it was not an exceeding in⸗
creafe of theiz coursge, who come efter inthe rear, Whén they”
faw mof of their: brethren faftly pafied through ¢ Look be
lievingly upon the fends te Heaven, and you will. de‘or fiffer soy
thing to fellow them. 7 oe
6. And it will greatly provoke us to diligruce in well duing:
Look up to your Brethren, and You will mend your pace. Hf
a horfe be going cowards his Paffure, he will go chearfully 5
efpecially when he focth his cempaniens there, I¢ will make
us pray hard, and meditate fludioufly, and work laborioufly,
and watch diligently, that we may be with Chrift,” where.our:
Brethren ase, and receive the end of our faith and labour. =~
9. And to fee our Brethren in Heaven before us, will greatly
help us to fifer for Ghriff, and to be patient in any tribulation
which befalicth us. When we {ce them in glory, we thal! ſcares
fiay to complain of the foulnefs or narrownefs of the way : but
look befereus, and goon through all. Or if the ficth do re-’
4 end our hearts begin to fail us, it will make us hi(rupthe:
aa which bang dewa, and rhe feeble knees; and make firms.
paths for our feet, Heb. 12. 12,23. and to gird up tht leins of"
our minds, and be fober, and bape tethe end, « Pet. 1.13. Whee
we look forward fo the end of former fafferers, it will coule us
to poffefs our fouls in patience, and to let it-have its perfell
wer 5. ae
“8. Ie will much overcome the fears of death :'. Te is no
final abasemens of them that Cicere, and fuch honeft Heathene
. had, to think of the thoulands of their worthieft Anceflors,and
that they were to go the common way ofall mankind i But
how much more may it encourage a Believer, to think that he.
is not enly.to go the way of all che world; through the gate off.
mortality ; but the way allo which all Gods Saints have pons.
(fave Henech and Elias) who are now in Heaven. Thw died -
all the Prophets, and che holy men of God; yea Jeſus Chrit
him(eif, before us; that death might be conquered when it,
Seemed ta have conquered, Heb. 2.14. ay,
8. Ee will do much to raife us from. bypecritical referees,
and temporisings, and from lukewarant/s, and refling ta low
Cece 2 degrees,

' The Life of Faith, _

we thall have upon oar minds en ambition fo attain to their
degrees 5 and.to do Gods will on-Eacth, -as it is done in Hea-
ven. It will mach encline us to the higheft and nobleft fore
of duty, which the (pisits of that juft made pesfe@ do per-
form. He that converfech only with his own fad, tempted,

- degrees. When our converfation is with the holy ones above,

finful heart, and with tempted, faulty, mousning Chriffians,

may learn to confefs, and mourn, and weep, and pray: But he
that alfo converfcth with glorified fpirics, will be fo rape up
with theis hcavenly mslody, that he will learn and long to. love
God more fervently, co praife him more. chearfully, and to
give him thanks more abundantly for his mercies.
svork is learnt by a besvenly mind, inthe ule of a beaventy con-
ver {ation. |

10. And to lek much at our Bresbren chat are now in

glory, will alfo fill our lives with pleaſure, and makeour Re- -

ligion our continual joy, and will helps to a foretefte of
Heaven on Earth + For we thallas it were take our {clves to
be almoft with chem; and their melodie will-be our delight 5 and

deve to them, will make their joyes to be our own. And though

it is the fight of God and our Mediatous by faith, which muſt

be ous chiefefi hope and joy 5 yet while we are here. men in -

ficth, yea more when we have laid by ficth and blood, the pre-

fence of all the bleffed fpirits, and heavenly hoft, will bea

great, though fubordinate part of our heavenly felicity and
celignt. .

Dire@. 6. When you have gone thus far, conſider what
obligations lie upon you to Converfe by Faith with yeur Brethren én
Heaven, and te look up frequently te their fiate and work,

1. Yourneceflary Love te Ged requiveth i: For as your
Love tohim mufi be thewed by your loving his Image in your
Brethsen ; fo it requireth you, te love them meft that are likeſt
God: or elſe you love them not-for bie liheneſi. And it re-

quiseth you to love them moft whom Ged levetb moft, and that

is thofe thet are Jikef him, and nearet him. And be chat
loveth God in his creatures, and loveth eny one truly for
God, muft love the Angels and perfected Spirits bef, becaufe
they love him bef, and are neare(t him, and like to him, and
are alſo moft beloved by him. |

3. The.

The Life of Faith. 33
2. The compen neture of Love and Humanity sequireth it;
Fog it sequireth us ta love rbat beft which is beft, (as is ſaid)
But the blefled ones in Beaven are better than any here on
Easth ; and therefore fhould be better loud,
. 3. The nature of our Leve to the Saints sequireth it: For
if we love them as Saints end Godly, we thall love thofe moſt
that sre moft bely; and that ts the bieff:d ones above,
And if we love them moft, we thall certainly mind chem, and
converfe with them by Faith, and not be voluntary fraugersto |
them... U
4. It is pare of that beevenly converſation, which is com-
ttiended to us, Pbil. 3. 20,31. When it is faid, that our cone
verfation isin Heaven, it fignificeh chat our Byrgefbip is there,
and our iatereft and great concerns are there, and Our.dmel ing
is there, and our trading: and thriving bufine/s isthere, and for
it; and our friends and felow-citizens, and thofe that‘we
daily trade and converfe with, in loveand familiarity, are there ;
- even as ous God, and our Head, and our Ipheriteyce is there.
| ° Henever knew a beavenly converfasion, chat pretending there to
know God alone, hath no converfe with his bely ones that attend.
him ; and doth not live asa member of their fociety in the City-
w of God; that doth not with fome delight behold theirs holinefs, .
.° unity and order, &c. | | -
5. The benouring of God and our Redeemer doth require it,
(that we daily conver(e with the Saints in Heaven :) Becaufe
it is in them that God is feen,in the greateft glory of his Love ;
and itis in them that the Power, and Efficacy, and Love of .-
our dear Redeemer moft appeareth. You judge now of the |
Father by his Children, and.of the Phyfician by his Patients,
and of the Builder by the Houfe, and of the Captain by his _
Vicdories. And if you fee xo bester children of God, than fuch
-. ¢bildifs ceying, feeble, froward, difeafed, burdenfome ones as
ve æ⸗ are, you will rob him of the chiefiof thishis honour. And-
if you look at sexe of the Patients. of our Saviour, but fach
leme.and languid, pained, groaning, difeafed, half-cured ones
a we, you will rob him of the glosy of his skif aad cures.And
if you leok but to fuch an imperſect broken fabrick, as the
Church on Earth, you will difhonous the Builder. And if you
look to no other ViGories of Chit and his Spisit, but whse:
- | cee 3 in

e eo.

ö—IT

— — ee

u made im this confuled,. darls, and bediam world, you will
be tempted'to dithonour hia condu and his conquefts. : But
if you will look to his Cbildren in Fieavin, who exe perfcdied
in his Love and Likenefs, and to Chrifls Patients which ere
sbese perfeAly cared, and to his Building in the heavenly usity
and. glory, and toall his Victories as. there compleat, then you
will givehim theglory which is his due,Réwa1.& 22,5 Thof.
Bo 10, 11, 12. ce .

6. So alfo.you will défonour Religien, end the Chured,if you
eonverfe not with the Saints above. For the reafons laft given ;
For you will jadge of the Church, and of Religion by fuch im-
perfc& things as here you fee, where men tur Religion tothe
fesvice of theit worldly interes aud ends, and fight for ama-
bition, ſaction, tyranny, ufarpation, and worldly lt, under
the facred names of Religion and the Church; and for the
pretended Love of Chait, and one another, do tear the
Church into theeds, and worry, and hunt, and devour one
another: Youwill be cempted to be Infidels, #f you do not
bere converfe-with the fincere, hurnble, holy, charitable Chri-
Sians and look up to Heaven to perſect ſouls: And then you
will &e a Church chat is truly amiable, holy, unanimous sad
glerious is perfe& Love. °

7. Ifyou look net up to thofe in Heaven, you will quite
mifunderftand tneprovidences of God, in the profperity of che
Wicked, and the falfcrings of the Saints, ard the changes fttiar
gre wlially made on Earth: You will begin to think, that fia
te (afe, and the wicked avenot fo miferable as they are, aor
godly diligence fo proftable a thing; you will not know the
reafons of providence, anicls you can fee unto che end: And the
witinecty end is noton Kerth. But go into the'San@uary, end
teke the préfpective of the promife, and look to the blefed
fouls with Chrift, and alf the riddlé will be expounded to you,
and you will be reconciled to ail the previdenees of God: Yow
are Grange to trath, if you are ſtrange to the triumphing Sainte
in Heaven. -

_ %. The progeeffive nature of your faith and ‘godlincfs re-
quireth ie. You are travelling to Heaven, where the biefled
ase, dad aré nearer to them then when you Gsft belicved : And
the neases you are to them, the more yeu fhould mind them,

ly NET ————x⏑ .. _

and by Faith and Love be familigr swith thee.;, And: when you
erealmoG at home, you should be evendeady:tp ambunce poor
friends at the meeting ·: ateeve tha ste!
1 9 Your Relation 99. the bleffed Spisits dott require its and
yous Chriftian and ingenyous difpofition towardsithem.1.Asb
they not fuch as were lately near you in the flgth ; Same of them
Fours doarelt companivnewed Aricods) and. Monld· yeu ceul-
Ley ſorget them 2.21 Arexhey not noe mow your friends whe
Jove you better than thepcould do on caxth 2 ‘Donbtlefs their
knowledge and memory i⸗ —— tolorget you, i
once they kpew. you hat they axe hike +
And theis Gaednel being ipcresfed, their. Love is increaed,
aod not digainvhgd, -3;-Agd you belang to che fame Society
prith them, -¢ven to the Body-ior Chumbef Chrift, whofe

.
- « oe

tokéow much moe:

" pgblgr past.sbove,: and infexioun part.on-Rerth,. do. malic:up -
the. whole. ..1s itsaot.cxpselly fad, Heb.'r2-22, 23." thar oe |

axe same uute Monet Lign, and unte tha City of the Loving God,
the Reauguly Jerufelen, andte an inhumerabje company of Ane
Abypæ sethagenral Affmbly, end Gbereb of the fen born,
which aye writtentn Eeauen 7. (that is; t0 thote whichvas: thy
Gisft Baan, are moſq noble, and poflelled of the dacaverily jithexis
tance, and arc there enerad inhabitantealeqady :), Asdto Ged
the Judge of aly and tathe fpirits f jut mes winds perked, end te
d lus the Mediataur of the New Covenant, oe. Andavhet ig it
tocamatp ybem, but to come,.or be joyntd:to char. Sudery,: of
which. they are:the.nobles- part ? 3AViN you he: EnlewaGhutents
with them, and have no-communion wish.chems apr, Aeriewsly
xemmember chem ? Haw can you remember-Ged hienfell,.. aud
not remember thoſe that are his Courtiers, sudneayes tochan
than you: are? Andhow can you. think of
Heink Of his Body? Or —— thinkofey Ardy anddanger

—* excellent and honousahle-patty? Ox hp yicaniyou rey

Then 1 YOu] Setasy and forget. yous: daiclet..Frieedsrand

fVETS Ft

eT ep ware sabos Set bes part. osch

. 2 Bed be yeny Jeahy ihe Life of Fgithay week us, 20.
dp — ba ſ⸗ af Faith cn Gee
{RBs COOKS he ARS things ahem sie Nile af
RUER IERRSSOR NC UREA eit EhiPER Le 3d 0 Ho
SDIDK pa. gong et Se Synts, amcebatethasane walinehee

oa)

"tye

* > end nar |
Hs

576

The Life of Faith.

a aan ne ee
fg, you live ( ſo fer) bates by fight: Though Faith live noe
Saints

perly, bat on Ged, and our Redeemer ; yet it
liveth and converſeth with the Saints: If ie work aright, it
will ap it were fet you among them, and make you hve on
Earth, us if you heard their fongs of praife, and faw eheir
Thrones of Glory. os t ‘
" gg. The prefent mecefisies of your condition in thie world, do
sequire you to look mach tothe Saites above (as is before
fhewed in the'benefits secited : ) We live bere among ſuch
fons and things as arc objectt of contimial forrew tous: And
—* we not need of {ome more contfovtable conipany ? Hf you
hed nothing at bere bat sbiding, and difcontent, and péverty,
you will be willing of fo much recreation, as to be invited to
feat ſometimes, where there is plenty, pleaſure and content. Hf
you lived among groaning, fick or metancholy perfons in an
Hofpital, you woald be glad fornetimes of merrycr company,
a little to refreth your minds.. Alas, what a deal of fin-do we
daily fee ot hear of 2 and what a deal of forrow is sound about
us? What are oar News-books filled with, or the daily re-
ports which come to our ears, but fin; and Jerrow, verity and
omeation? what is the employment of moftof the wosld ?
wher is it thae Court and Country; City, and all Societies ring
of, but vanity and vexatim, fin and forrew ? Andis not a walk
in Heaven with better company, a pleafure defirable in fuch a
‘cafe? What grief muft needs dwell on the minds of fober Ca- .
thotick Chriftiansy to {ee the Chasch on-carth ‘fo torn, ſo
worryed; Corepreached as it is throughout the earth? fo ters
in pieces by its zealous ignorane' felf-conccited Paftors and
Membess? fo werryed by its open and fecret enemies; even

. by the — tyrannizing Wolves in Sbheeps cleatbing, who

_s fpare net she

ach? Match. 9. 15: & ‘10. 16. AQs'20. 29, ſo
veproactad-by the world of Infidels and Heathens, who fy
from it at from en: infe@ed City,’ snd fay -[Chriffians are
drunkards, and deceivers, and lyars; they are all in pieces

among thersitjves , they revile and perfecute dne anotiicrs |

. We will therefore be AGChriftiahs: }How fad is it'th fee the one

abbooving ¢ betaiife thse ative tiade’ it foomediens to therm?

part. of ele world - profelling €hitifitariity,' th“ midke it pales
theit wickidnels,and theis‘divifions yand thé reff bl: the world

ct How

_ Th ifs of Keisha 527

How fad is it.:tovhear:all Chrittians - Speak: of Loveuad Con-

_ eotd, Unity: dnd? Reace, while few.of: thean kwcst the; meray of
Peace, or howeo hold their. own hands from tearing the
Charch into ‘more pieces, -while thefe peaceable words are iq
their mouths? To fe the Paftors and: People, at if it were
for Unity and Peace, contriving the ruine of all that are. nos |
of their Parly-avd' Way, and ftudying howito extirpate. ine
another ;‘and-mraltiplying Ghares and fumbling blocks, as nee
ceſſiry means to héal the: Churzhs, How fadaqgtto.fce fo
great a feQicn-as the Row ay Kingdom (for it is spre properly
a.Kingdowm. chan a Church ) to lay the neceflary Unity and Cams ,
seusion (fall the Churches, upon fo meny forgeries of: theig
Gwe 5. upon the fuppofed éeorsamry. of the faifenefS:ofall: mens
ſenſes (in che painyof Tranfubſiantiadton,) and wpob the -tiihs
jection of the. Churchto an aniverfal aſuaper [ and tokcepup -
agnor snes, leſt knowledge (by rexding the tranflated Scripturces
‘and-(uch Books.as do deteQaheir frauds). :thould marr theiz.
anaikets, and {poil their trade 2: To fee sheis Peclatestake thos
own. domiration, swealth: and: greatnels., .to ~be-really ‘the
profpericy-of che Church, and the intereft of thé Gofpel and:
Kiagdém:of Chrift; and ta promote the Gefpel dy: filencing.
or prohibiting the moft able, zealous, . faithful Preachers of it;
arid to go with a drawn ſword among. the people, and fay,
Lavems,; or we mill hill you: “Live Chrift and m,.or the inqui;
fiction and wrack thelk téach you love : To fee them take -the
verrifying of men by corporal penalties, to be thets chic
work, and: the way-of Love. to.be but fivch'pepularity as: de-
Mtroyeth the Church: Will sat now and: then's walk in

‘Heaven, bea geeat refrefhing to the: mind: shat hath been long
thawnted with fuch:hidcous end ugly. ſpecters as all thee?

Wilnot fome: converfe with. the mof w:fe, And. holy; ‘aed

ipeaceable Society, whofe Life is Love,-bé a great.rearcation.te

— minds, when ſuchſights as theſe have. made them
- Moreover, you have: many turdess of sour own. to. bears.

your own ignorance, your own temptations, your palliens,

vyour warits, end wort of. :sil, the: relicks of: yourfin, which
you cunnot beér with. chat hope and foppor: which: is needful

‘to you, withont.oft. looking faithe, happasels of hole that *

t 4

"yy , ~@ , have

The Life of Faith.

heve overceme all thefe, and aro-now at refi.
- Aad you have many excellent deties to perform, which will
not be fo well done wiehous looking off on fach a Copy. Yea
you have the fears of death to overcome, which will not be fo
eaftly done, as by lecking to all the world of fouls, that ‘have
alreedy gonet iat bie eat a

daty, tv chicix prayers fe Ged, ~ He hath not only minded us
that Abrabam, lfeec and Fecol-are fill detng, to prove: the re-
farrectian, Matt. 12.27. but hath allo comfosted the ex-
peCtants of Heaveb, by deferibirg the joy of Lazem as in
Abe abams fone, Luke 16.22, 23..and introduced Abrabane
ts pleading Lamerw's caule, v.25, 26, And hath made it a
parr of the céniforrable defctiption of -his Kingdom,- that we
thal ft down with Al abew, lfanc and F aoob in it, Matth.8.51:.
Aad when he would sppear transfigared in a glimpfe of his
glory, to Peter, James and Fobn, he would. not do it alone, but
with Mifesand-Elias talking With ‘bin, Matth. 17. And the
comfort whith: Pek! giveth to the fuficrisg The falenians, is,
Refi with ws, 2 Theſ. 2.6. not only Ref with Chrift, but with
bis fervants :- And when he deſcribeth the glory of Chrifts apr
gearing, itis, that Fle fowl coowe to be glovified in bis Saints, end
admived in s€ them that do believe, verf.11, 12. Ai himfclide-
tcribeth his appearing as‘ with his glorious Angels, Mat. 25. 31
Althe boly Angels with bin, Whiethes it be all the blifed Spi-
. vits of che vigher wirlds, or only all thofe of them, who were
deputed ta the fervice of the Church on earth ( Matth, 18.10.)
and fo were made Angels tewan, 1 pals over. And-Heneb the
Frenth from Adem prophcSied, faying, Bebeld the degrd comes
. on

. — — -
with ten thonfonds of bis Saints, @c, Jude v. 14. Many other

Mee &

that chis isa commanded cvdinary duty, 1. 5. sk.
Direct. 7. Confider next wherein it is shat’ your converfe

you may neither by your miftake, negit@ it, nor terry it too |

. far, a . a |
1I. Negatively s 1.It is not a Deifying them,as'the Heathen”
did their Hero's, and their Divi They are till but Gods Mi-
nifters, and muſt have nothing afcribed to them of the Divine

- Prerogative.

2. Nor doth it confift in building Temples and Abers to

their honour, which fayoureth a¢ leaft of a compliance with
Holatry.. J
3. Nor doth it at all confit in praying te them. 1. Becauſe,
as we know that they are not omniprefent, or omniltiene; f
3. Weknow not stall when they are prefent, and,vetitn they
do hear us, and when rot. 3. Nor do we know which of thtm
it is that is at any time prefent with os. 4. Nor have we ny
precept, prefident, promife, or other encouragement to fuck
prayers in Gods Word, but rather much to keep us from —
it 7:

: Nor yee be it in defring them to pray for ws: Fot that
mand irae which

“hey better sow. than wes) ahd it is
‘ Know of their capacitics or ppastunitie. And
Lat eas ord of Gd netthet 20 jacourigs ep thie ;

“5. Nor doth ic souliin — 2— one whem above 1

erdiag and protettar y: and ſo committing our
gre. Foe! we hive no gcalon. tobe. fo pre-
tothink’ that we bave’the cbvice. of our nein
‘hatit isa maiten qt afl kefcrred ta up:s ox shat

fore we

re very cqutcloufly éxpreffed :_Not by. a.,yeybal thanksgiving
tothem, of whoin we are uncertain ‘when hey bear Bs: Not

Yet ig any fach Jenguage.as.cendeth tp. pngroach’ ppon .the
ee ‘ honour.

honour of our — — > Horio * miedge apy chose
ag from them, chan as the Miniffers of Chriſi. sobre toes
4. And in our acknowledgements ' of . hele general Praters,:
for the Church, we mufi take heed of feigning them to be moved
particuley than we can prove, that.they are:
5. And we mutt takeheed of all'fiich Roetyricel —*
as.tend to delude the hearers or the regders3.4s. Wf wo ase
- draw them to believe the prefence and audience of aia
{pirits which-we.intend not to exprefé. -
6. And ous honouring of the ment} of theip-Meareyndoniior
Holint{s, mutt be fo cautelous, what it tend fat fo ‘{dolarry? ge,
Superitition : It is lawful in it folf:to_keep the velicks.of.a,
Saint or a Friend, aad to keep? folemn thankfat memorishof,
Gods mercy to his Church, in heg moft.excellent hélpers, ang)
fuccefsfulleft inftruments of her good’; But in.g.time when,
thefe are commonly .abufed-to toperfition, the confeqoents
may make thac evil, which. in-othee circumftances might tie
good. When the Primitive Paftors ted their peopie,: forme: -
times to the places where their weighbowvs [offcced Mariner |
for Chrift, and’ there praafed Gad for.their valfed conft GHEY, 20,
encourage the people, and ik elves to be-true to
Chrift, and die as confiantly did; chis then had gead
éficts; and'if it had been ued. shove cautctouftys ‘esd lens ,
laudable: Bug. they did noe: foreſee the great. inconyyniencss
of aclicks pilgrimages, prayers ta Saints, dee. whith jn afoarr,
" ages. if — CNAnd sow, it muſi be wih, seep, Brent,
caution indced, sfyye willimitatethem., = + =:
3... Lopray te Godte bear thciv generat prayers .fox sbeChierginy
(Tuch as shofe-mentioned,; Rev, 6.9;10.}d —*8* no falfe
dyGrine the CL know of: Bat icis — epradtice shat hath danges,
gnd-no Scripture precept oF exatnple tp encourage it,nos fad
reafon, that. Lremembes 5; Ang if Gok auld gre had aula
it it's hike. he would have. nade i it knows...
_ Al, Afirwatiuly: Ons conezrte. with: eho, in: Hates
copfifteth in all thefs parts. .. -. -
a, We moft acknowledge ont. Relative. te. thew, and: not
think chap Hehe, nothing sous. nin We
2.We not forget. Shem, t fee thew faith,aud? take. it at
poatt of outghaibbafinels £0. ‘haye fome daily conves{stion with .
hem. | Dddd 3, 3. Wee

» *

3. We mutt love thew with s peculiar love yeven better than

welove the godly upon earth: becaufe they are better, and
liker nto God, end love him moze, and are more beloved by

4. We mult (pecially rejoyce that God is glorified in and
by chem ; aad look often to chem as the more illufirious re-
prefenters of the Diviac PerfeGions, than any of the Saints on

arth. . | _ :
g. We muſt greatly rejoyce in ibeir vwa felicity and glory’
even as if i¢ wete ourown, Ifve did fee with our eyes our
old dear (riend, 2s Legsrw in Abrabem’s bofome, triamphing
now inthe gtory,cf the bleſſed, we could: not chufe but be
daily very glad on their behaff; to fee and think, O what fe-

licity do my friends enjoy ! And faith fhould make it infome

meafure ta yeu, as if you faw it, :

6. We mufi have a grateful fenfe in our minds of their love fo
ss, and mufi give God thanks for his Angels minifirations for
us. For doubtiefs, as they are wifer. and better than amy of
our friends on earth; ſo they have a beter, a parer and di-
viner kind of Love to us, than thefe below have. And the An-
gels difdain not to be Chrifts fervants for our good; yea for
our falvation, Heb. 1.14. For, avetbey not ol miniftring Sirits,
fent forth to minifter. fer them, who foal be beirs of falvation,
Match. 18. 10. Their Angels alsweies bebold the face of my Fae

-ther'in Heaven, Pſal. 34.7. The Angel of the Lord campeth round
about them t hut ſear bim, and delivereth them, Pial. 91.11. He
foal give bis Angels charge over thee, to keep thee in afl thy waies.
Thty foal bear thee up in their bands, let shou daffy thy fort ageinft
a ftone, Luke 15.10. There is jy inthe prefence of the Angels

God ever one finner that repenteth, Luke 16.22. The beggar

dyed sid was carryed by Angels inte Abrabams befome. Though —

— Love is that of Ged our Creator, Redeemer and San-

iger, and our chicfeft gratitude isdue to him ; even for the,

benefit which we have by any of his crestures; yet leve end
sontal shank fuluefs is due to the rational creatures which ere
his vohitery inffriments ; becaufe they do what they do eut
Of real leve to mt, otherwife we fhould owe thankfulnels to
tiine, cither benefa@or, friend or parents.

\ 7 And our believing converfe with the bleficd fpirits, mufi

ek - -- eae

aM — —

ew rr — — — —

— — —

The Lift 7 Faith. |
make us carnefily. defire to be Lke them; even. to be “as like

them here aa poflibly we may, and-to be with them, that we.

rmay be pesfed as they are perſect. We muſi feng to be near

God, as they are, and to know him, and love him, as they.

do ; and this holy ambition is well pleafiag to :* Tho ough

‘we moft not defire to be as Ged, we mon acſue io —* and”’
dove bim pevfrily.

8. And hence we mu procend to a fober ini tien of them
as they are mew employed in Heaven: · Not ia thofe perticulars
wherein theie cafe and ours differ (23 to thank God ‘for that
congueft which they have made, and that —* which they
do poffefs,&c.} But ix all'thofe duties, whi ia ſome —*
belong to uses well as them.

Far inftance, Ask. what kind of Retigtod is Mhett to chat
which is in Heaven ? Is it. — re —— dip ifpating
ahout things — contend g end querrelting abou
precedency, preheminence or domin '? Or is-it not rather
the clearcft knowledge;and the ferven ft Lovt of God, and all
his holy-ones, and the filleft cottent,-delight ‘and tet ‘of the

—

foul.in Ged, and the higheft praifes and shunrkigivings,. with,

the readieft and chearfulleft obedience,

And what kind’ of Religions ‘perfotinineys ‘we rliftex:

cellent which we maf principal's intenid'?* Groans: and teers,
and penitent confeffions, and tnoang, are very fits le’ ‘our.

preſcat face, while we have fit and fudiering:: Boe’ furely they.

are dutics of the lower rank : For Heaven more aboundeth
with praifes and thang ving ; snd therefore we muh laboor
to be fitter for them, and aid ¢ abundant ii chem; noi cafting
off any acedfut bit tet ons a aitent complaints} but grow-
ing as falt as we.cah above the meceffny of tien, by conquering
the f fin which is the canfe.
48 ask, what is it that. would toake the Lauech on Reith 0
likeft to that pare which is in Hoaveri?. Js:it. Asiving whae
Baftors thill be greateſt or have preced=ncy, or be called. gra

_ Gaus Lords os Bincfattors ? Lake 22. 24,25,26. 1 Per. 5. 3, 4. 5-

Or is it in mekimg the fisck of Cheid,. co droad the ſecular
pawer of the Shepherds, and tremble beforehem; as *83
before thee Wolf? Ox is it in a proud conceit of the

° power Cp orgein theis Peters, and co rule them and ——

— — — — ——— — — -
. 4

The. Life of Faith.”

by a-erajer vote ?. Or ins [ppescilious: condcasmivg efte meest-
thers of Cheift, znd a proud conteenpt-of oshars- ss mp: unboty
for Feit lcormmunion when: ME i (weer Aad: sasboriey: 40° sry

or judge thegp? Is it ia the mwulemude of ScQuamd-diviGons 3 -

every one faying, Qur pasty, endrons why ssbet? Sevely all
this 15 uojske to. Hes ec: bes vathes in theWifdom, and b/s
nefs and Unity of all the members: When they.atfkrtow God.
efpécjaliz in his Leveand Goodnes; and whemchty fetvently

‘dave him, and: cheatfully andi univerfilly obey arise; wad whcw

they lovct each ochee fervently, and. withis:purcheart, and
without. divigoes do bold the unity of they Spirit in she bond
of peakes. aad evith one heart, aad mit, eod mamh,: doglo:
rifie God and our Redeemer. Leaving that Gbarob Judgment
roche Pipa which —* — —— ‘hands and
Luving Gods. part of . ot ad imfel; : This is co.be
like2o our beagralpex¢mpler, epd-ta dai Gods Hd on Earth as
it.is done in Heaxen, Ephel. 4. 2,°3,4,81,12{1Ger 7

‘9. Apd we -muttalic loos bath 10 -Ce!-exemples. of their
lives, while shey:wese on festhy and. ifeo-vehassin: they are to
be. imitated ag the. immetorsof Jp fae Chrifts: which way went

_ they to Heaven before ust).26. 2 eons ot.

| 16. Lally, “We mul :give.Gad theuks ob their. behalf s for

| making she fo. perfet, -and.; baingiag, themn “fo nears him,
and

aving them: from fin, and Satan, andithe wosld,. and
bringing thems fafego Heaven, through Semany temptations, ©
difheultics —— : Foy making them {ach initruments
of-his glory, in their times, and thawing ding tory cpon.thenv.
and: to. them.in thg Heavens ¢ i For. makwsg «bem fact bleſſings
tothe wosld in. ther.genrrations, and. ſor guving. os: m-them-

ſuch patterns of fajth,. -pbedjence. and - patience;aad ‘mating

them fo great encouragements to us, who cay thé.anore boli~
ly follow shem in faith, duty and.fuffezings;: whohave co
quered all, and {ped foiwells. Fog, Chewing ops: byfaith the
prefebt fate of glory with Chrift, for our confirmation: and
confolation.: .Thys &r, in-allthefe ten partxulars, we mutt
have.a heavenly. converfation with the glorified by Faith.
Dire. 3 -Confider nexe mberein your imitation of the en-
ample of thtir lives ou earth confiftesb. J re a
+ And it is-1::Not.in committing any of cheiy fins, nog

Xa | indulging -

The Life of Faith. |
indalging any ſuch weaknefftsin our {eives, as ay’ of them:
were guilty of. 2. Nor in extenuating a fin, or thinking ever
the better of it, becaufe ic was theirs. 3. Nosia doing af chey
did in exempted cafes wherein their-Lew and exrs differed (as
in the marriage of Adews children, in the Jews Polygainy,
&c. 4. Nor in imitating them in things ind:fferent, or acci-
dental, that were never inttdded fcr imitation; hot done as
morally good or ew). §. Not in pretending to, or expecting
of their extraordinary Revelations, Itiſpiratons, or Miracles.

6. Ner in pretending the high attainments of the more cx- |

cellent, to be the neceflary meafure of all thae thall be faved,
orthe Rule of our Chorch-Communion: Our imitation of .-
them confi@ech in no fuch things as theſe. a
' “But it cenfitethinthefe.'" °° ,
t. That you fix upon thefene ultimate Ends as they did.
That you aim at the fame Glory of God, tnd chufe the fame
everlafling felicity. CO |
2. That you chufe the feme Guide and Captain of your Gl-
vation ; the Game Mediator between God and min ; ‘the fai
Teacher and Rulés of the Church, and tHe fame factifice for
fin, and Interceſſor withthe Father, °°
3. That you believe the fame Golpel, “and build upon the
fie. Promifcs, and live by the fame Rule, the Word of
-4. That you obey the fame Spirit, and troft to the ‘fimé
Sanctifier, and Comforter, and Mhuminater, to illuminste,
fanGtifieandcomfort your fowls, =
5. That you exercife all the fame graces of Faith, Hope,
Love, Repentance, Obedience, Patichce,as they did. y
6. That you live upon the fame Truths, and be moved by
the fame Motives as they lived upon, and were moved by.
7. That you avoid the fame fins as they avoided 3, and cg
what they fared, and fied from, and made confcience of, tha
you may do the Gme. | ———4
8. That you chuſe and ufe the fame kind of company,
helps and means of grace (ſo far as yours and theiss are the
fame) as they have done: And think not to find a neaxer, ox
another way to that ftate of happinelé which they are come
W, Phil. 3.16. ‘Walk, by the fare Rule,and mind the fone things A
7 . Eeee an

. ° beavenly relations, and fopiety 4 but

The Life of Faith.
aad if ie.eny thing ye be atberwife minded, God Peal reveal cups.
eee you. 73 preach awtkey Geel, let fis be accurfedy.
Gil. 1.7,8. Markthem which cqufe dtvifions and fentes cos-
trary: table dotivine which you bays. legrned, aud avoid tec,
Rom. ab, y. Hab. 6. 23.. We.gefire, that every one of you de

fiscer the fama diligense, bo the ful affexegce of hope ty the end,

shot yuncde-suct- flothful, pus folomeys ofthem, Oc,
@. thew nena sefift,, and ¢ vergome the fame t¢mpta-

tinss. stthay did, wha new ate crowne |
40.0 Thad you, bear the fame crpfs,. and exercils che fame

faith, und bopestad gationcn, uta the ond, fet. 4.1. Arm

your friuchwrih the fame WHE, OG
- Ja. brief, his is she true jmpitation of the Saints,

Disc. 9. Neves fuffer you life of fenfeto engage you fo
deeply in fenfible conyerfa with mena cari, as to forget your
ive ag.quen that —
ly belicve, thet you haye.a morc high, and noble converfe
every day o mand. 2. 334.
Iyou are Beligyers indeed, let your faith go along with ‘the
fouls of your depasted friends, into glory ; And if you have
orgot them by an unfriendly negligence, renew your acquain-
tance. with them, ., Thipk ‘not chat thofe only that live. on
carta, axe fit ps qurcanverlé,, an, our. comtort Vill. you
converſe with. song but ignorant, Kelfith, worldly tinpers? Ase:

yowsnare contempcuons of the hegveply inhabitants,than the

entleman in hell torments was, Luke 16.26, 27. thas thoughe
one from.the dead, though it had ee? begeir, would
have been sevcsenced even by his len(ual brethacni on earth, fo
far as to have perfwaded them untd Gvirg Repentance. f tell
vqu, a desd mans skal is oft-titnes a more profitable eompa-
gion, than moſi that you fhall convei fe with inthe soramon
world. The duff of your departed friends, and the clay that
corps are tu: into, is & goo’ medicine fox thofe eyes that
are blinded with the duit of worldly. vanities, Much more

fbould you keep your acquaintauce with the foul, which may,

for all the diftance, be perhups more uleful to you, chan it was
im the fleth. Alas, how carnally, and coldly, or feldom, do
tot Profelfois look at their Bsethren, and at the Angelical
hols that ate above, Thy long fox our converfien, and mind

our

4
(
(

— — — —— ——— ——

~
-_

the Life af Fath

OY great conéernments, anid vcjyo⸗ u vudt ſecetyi · and hilt
ve be ſo fwinithly ungrateful, afeldbarta leet up, andes-
member theichighran@bictd fete? * oc tore fs
“Many think that they have no more bufiaels with theirde:
ceaftd friends, than’ to: Rt ‘them’ décently dnétrred, ‘end ‘to
mourn over them, af if thea re thoval Were" thet: lots) -or to
grieve for our own loff, when we perctive their places empty ;
But we fcarce look up after thttn with en-eye of faith, much
lefs do we daily meintain our Contin ed WK them in Heaven :
When Chrift was taken up, his Dittipies gexed-affer bine,
‘AG. 1.16. Stephen Boked up frdfafiy inte Heaven, «ad fare
eChrift fitting at the right bani of Gods “As: 7.55. And how
feldome, how flightly do we look-up, either ‘to Sefas; his Au-
gels, o@his Saints, © FE 6 ay
- + ‘feel you Sirs, you have not dine with Your friends when
vou have buryed ‘their fief. © They have fete you ‘their holy
examples? ‘They dreentered before’ you MHitd ret: “You are
haftening efter them, and muft be quickly with them, ' if you
_ ave cruc Biievers: Vdu mult (ee them every day ‘by faith:
When you look to Chrift, you muff'locR te them; is tis be
toved friends, entettained ‘by fim in fis family of. gtory. When
- you look up to Héaven, rertiembet that they ate ‘there:
When you think of coming thiche?, ‘retricthiBer that you mutt
there meer them: ‘ You muft honour ther meinories more
than you did on carth, becauſe they ære more bencurabdle, being
more bonoured of God. You thuft dove thiem berer'than you
did when they wert rrearth, betauk’ they are better, and fo
_ Shore bevel : You muſt vejyer mach “more for theirfeliciry,
thas you did whifeft thty wert on eirtl 5* beasufe théy are in-
comparably more happy thah thiey were. “Ether you believe
this, or you do tét. IF you’ do not beleve thie the dead are
bk fled that die in the Lord, and reff from their Igbours, and
are with Chrift in Paradift, why doyou fet Chrifiens? “tf
you do believe it, why do you not more rejayte with pour gis-
rified friends, than you would havedone, if they had been ad-
vanced to the greateft honours in the world? Iris the sstarel
ditty of friends, to mourn with them that mourn, end to
rejoyce with them that rejoyce s and if one member be ho-
noured or difhonoured, the reft-of the body are accordingly
; Eeee 2 | affecte d.

582 The Life-of Faith...

~ afeed.. Do. pot yous forrnwa:then intisad’ of joyes, sell
all oxen, thas yqu-belicve that yous fricnda-are gone «0 -for-.
sow, and motto joy? If not,: you are vesy (ctith ov incon-
CSOlGy ota ce ee te ee a
cv DEG AM Jory, Let nos: yous qvesiition toPopery,
praratan faGhignn Maia bobtaking of Goda T vathy-ead youg
Ora AS CoMolUON, In ahycpdin, -Abusdanceof Chri.
Riaas have ssken up apisionnin Religion, vpon the love end
bopougepbshe per tigsithet ahey took chim of; and being pok
Glled within duG diflslea.of Boporg in, the: main, they falpeds
ant afar an aghedcmengattshthsand duties upon 2 fille
infasapation: het ieararcipartercl Popesy. Ic hath grieved
mac More than once to bean, mligieus oeclous come from hear-
ing fame MiniBexesrith difdam and cenfure, faying: that they
ersseddcnthe dead sand qlithele. proof was sleet -[ Thanks-
giving, iss bextal prayer 3) Sutthey geve.Gad seauks for the. gle-
rific gtiem of the /pirits af the Fuft ; therefore they. prayed fer chen, }
And fo have they argued, becaufe they have read the 1 Cor.15,
atthe grave; or-becanfe they have preached 3 Eagneral Ser-
mon while the Corpſe wap, prefect, er becaule they prayed
then fos themfclyes, or for epee Alas, for the childith
separa Pisuithnets, and foolite: weanghags of man
* who think they.ase better than their neighbours t
How much is Chrifts family difhonoured: by his filly froward,
daldeen?..And theyayilb notibeiafented by thairfriends ;
ang cherelonc.they ary paltd.up,'iand »panly repsuached by
thgis encmige. .| Havg Apgds on) besvénly Sainte dclerved {b
ill of God or us, that we thould be fo (iy, afeheis commu:
nion? Are they-neebing. te..us?.': Hawa de npsking to do
with them ? *.blave,wyescavfe: tar beafbented: of them?.Is
their boxour any difbonour to Ged 07.4 5,4 it-be no more than
what is their duc ?, Can.we give much love, reſpect and

honour ta Magitrates,. Minifiess, auc. Fends on easgh (im. —

perf, -ligfal,, tcopblcforme. enoste!sa.); and thall we think ’
_thac allisidolateque, ony-coft ence, which: is given to chem
that fo fas excel us? Init yourdsfigh to make Heaven either
Foutemptible or Rrapge to men on cath ? Ot would.you per-
wade the world, chat tbefoule of the Saints are not éaemert al,
but perith as che brnits?: Os :tHat-there is wo. Heaven? Os
- «8 . ° . . ¢@ . that 4

The LE of Faith. | 889

whet God:is there shone mwitheutany company "Are ſo iti J
fond of the opinion of a Perſonsl: Reipn on ‘Extth, Br Chih

with his holy ones? und yet is it Popery: fo" mil a8 to

fpeak honourably and joyfully of the Saints in Heavetr?? My

| s thefe chings deciert you ‘yet to be tob dark! too

ious, end too carnal j:a9d: to: thbld the hth Sf bar Lord

Jefus Chrift, with acſpect vo pertivs, fide) aiid peiſona Chri

taketh not his Saints as rangers ‘to hith 3, - He ‘ther judgeth

, men as they love and ufé hum, in thé'leaQt’ of “his Brethred
: upon Rath, wilh not fo: oon ctrifuseead- Gubire? With ud
| as the ScQary::will Sa: for lowing: and honvuiring ‘hich ih His
| Saints in Heaved; ſor ae is his: wilt wad prayer that’ they be.
| with him where he.ts to bebold: His‘ plory, “Fob 14: 48. &
| 17. 24. And he will come with hivholy- Angels to be'gloti:
fied in his Saints (who. thalt judpe'the wotld and Angels).

and to be admired in -alkthem'thit'do tow’ beliéve,"2 Zbef, 1.
a 6

> —“ * eal F
CHAP! XXWEE Toon

> ces t be

~“

1
«t

thes Seomence’ Death; and’ bow to" hie “by
4 prs verig ym bac lea tee,

| 2@
_ so
Popa hts

Hyw to reecéve.
. F aieb.- _ I F J
ee ree ee Dom bee 8, J

Aving,: faid: fe moch of this' efewhert’ (in my’ Bodie

‘ called, A Believerssiaft work’: Tire lafi Ehemy?ꝰ My
Chrittian Directory: Trestile «of Self-denyal, ect)’ I thal? .
, Fn Cr en ee

x
‘

be here but æery brief: 0. 2 We?

I. Ior the fuſt Cafe; BefdrefickneDd cometh? 7 >

Diredt. 1. Boford' that jou fer ‘your Bilief of V2 ‘life t3
come, that your Faith hay not ſaJ. ν?

DireQ. 2. Exprd: Death es ‘férioufly all-your life,'as wit
Believer are obliged todo’: That is, as then that are afwaies
fiweto die; as men that 'avenever ſure to live'a moment
longer , as men that are forethat life will be thurt, and dedth
18 not fax off; and as fordiecinig what it is to dit s' of what
eternal confequence 5 and whatwi then appear to be ncceffary . .
to your fefe, and to your comfortable change. _
. DireQ. 3. Al your daies babituate your fouls’ to believing;

er . - Keee 3, forest ;

fore — rhonghi of te i

hat oodneB and Love Gods
te whom you go, and ‘with whom you, hope. to, live fox
éver.. °
Dire 4 Dol: ‘im the findics of « crucified eyd glari
Chriff, who ig the way, the trash, tnd if 5 who mquft, be your
hope —* ackth Sphef. 3. 17,18 19.
Diredt. 5s Keep clear jour — * of your right te Chrif,
ad all bis Fromifesi by kecping Bn i or the heavenly nature,
—X — ri ‘Tncreale, 2 ef a 40. 2 Cor. 4 3.5 joke

#5. . eet Jobu
UR Gi ‘Contider olen of the papi» 13" ge ch —* nature
ia Chit bath “already of Heaven, and ho hig hly it is ad-

" wancéd, and how sear his relation is, and how d ear his love is

oop improve’ all Aft ims, yea the plague. af *
it filf\. ta make you weary of this world, and willing to be
gone 40 Chrilt, Rom. 7,

Did. 9.- Be: much swith ‘Goll i in Prayer, Meditation, snd
other heart. reif ing dutics ; “that you may n not t by firangench (o
himbe difmiaged. - = 2 3 3; ᷣ.. ..

* peri $1 L500 Het #0 bie ad of an — * wilful fia, nor in
— duty"! cm en breed tegrour, and make
you fly frotn God your jade But etpectally fludy to re-
deem your time, and to do ei the good you can in the world,
and (o live 4s. coally devoted to God, a$ confcious that you
lave $0 ‘no-carnal jotere®, but defire to: ‘ferve him withall yoa
have; and your’ eotlctencts‘‘teftimony, of this, will abun-
dantly take ‘off the terrours of death (whatever any erroneous
ones may fay tothe conteary, fot fear of being guilty of con-
ceits of merit: ) ‘A fenieful ie i is agreat preparative for death,
2 Tim. 4. B. 2 Cor. 5.12, &c.
Dircc. 11.1 Fetch from Heaven the comforts wbich you
. ee

The Life. Of Faith.

ve mpon through 7 Se Wifes And when you. bang, cayly
Jearned to live mare upon the comferts of Sélieved g lary,’ thay,
‘upon any Hleafures or bepes below, then you will be able,ta
die jn and for thofe comfores, Matth, 6: OE Leben 4. .
Phil. 3.40,21. 1 Thef. 34 — * om 2i ony Ried

baie “48. The’ ¢ and: Lave: pf, God eChr i de
the — or —28 R Chiat 3+ 103.

&c.) and the forctaftes are ent. —— KAT kre
fore Aill remember that all Hit you do in Eht Worl, ‘tho

_ tring and exerciling dhe true Kncexledye hyve

| ech G > é, touch .you da fox, the foremnfles hand eee
arations) Heavens ¢ x.Cor, 9 Te any mendiete Cody ba

: fem a huwn of bim Cth “pene bation and love}. : Jbssiiey

ve yb asfram cid co}

be sett gy Ses CSS 90%
— time “of 6 —5 — ad’ nga éodeathes totbtknwo
‘Die Ari w

Let yo 5 oh hen, pds rele AD -
all you away, be, to ee — —E68 FORrkairts

and lives, and to fee left'in cithex pete fhodlshtioany
fin which is not truly hated end sepiene Heated a. ehide oda &
Though this mut be —— your — J
an ee heat ate pg aN NE aMeGWET ro
come ſo fpeedi 5 —XRX ¥iise: Rorpaay
Belicucrs, what the — Grice do 7 rs parda was acd
. the; nigent to mrdon. Thouph
aps ity lings Melt: ere BFE ——— fn ah —
Seageare

3
entation ed

ing to know and icine

Repentance will be — —— pied er to
‘fhew you cin fins* Whit igh; you. — ito Jorivr moſ⸗
which you cannot ‘remember or. we ou £) Yet thofe- which.
Jon kc must be perticularly vepeated. of; Ant Repentance -
is a rémeinbring duty, apd will hardly f forget P erect: ‘and
heinoas fins, which are kp ta: be Gas. in cel ‘your
Répentance bé then te begia, ‘alas it chngfo: “a itt.
‘And though if it be found,.rt willbe. faving. Cthac is, Hf it be
fueb as Wald fettle yon in a seuly gedly lifes. if yan Semld re
four 3) yet. ¥ou will hardly; have any affichence of (ateati
orlach ‘comfort in, jt as is defirabloto.e dying mani : Bee
You will very headly. ipege webethex.ie- some freth frue tont-

949 feeet, J

F a — J eo ots
7 J The IsfeofFarth.-

$92

eo: . <a

| perfan, and contain 2 Leve to Ged-and-Godinefs; or wht:

ther it be only the fruit of fear, and would core ro manning

jf you were reftored: to heslth: But he tehat hath truly’ re-

pented herctofore,. aud fived in upriphtiell towstds God and
man, and hath nothing. to dé, bat to ‘dicerm his fincerity,
anid ¢o exerciſe a fpectal Repentance’ for forne fete or fpecial
fins; or ta do thar again which he hath done unfeignedly be-
fore, will ouch more cally get the affurance and comfort of
his forgivene(s and faivation. © :
Ducqt. 2. Renew yout fenfe of the Vanity of thie world:
Which at fucha time one would thick, fhouldbe very eafic
todo. When you (cethst you are neat an end of all your
‘pleafires, and heave had all (except a grave Co rot in) that
ever this world willd ofor you, may you not ¢afily then fe,

- whether the godly or the worldly be the wifer and the

happier man? And: what it is chat che life ‘of min fhould
be foe in Keeching, alter? Miitb,” 6.33. Ia. $5.1, 23,
o Ze, o by 6. ⸗ J J i 7 ,
Dice's Remember what Flee is, and what it bath
been teyeu, that you miy not be too loth to lay i¢ down.

4 Of the defi ic was made, ‘and to the daft it muft retdmm :

‘waters fo doth the gravé

Corryption. is our Father, and the Worm is your Mother, and
your Sifter, Job t7. 14 Drenght end beat conſume the Snow-
rhofe which bave finned: The

fall forget him, she Warm halt feed /weetly on bim,
Eke and blood all norinberit the Kingdom of

wend
. Jeb #4. 10
‘God, but this mortal wiuft pus we immortabty, ty being made

A Bivituel body, 1-Cor.15. *° ot
And this ficth hath cof you fo dear to carry it about;

_ fo much case and labour to provide it food, to repair ‘that

which daily yanifheth aways and fo miny weary; painful
hours; and & mavy fesrful thoughts of dying, ‘that ‘me-
thinks you fhould qpietly refgn ir fo the grave; which hath
been fojongcallimgforft) !7
Efpccial y. confidering ‘what it hath done, by the tempta-
tions of a vitiated appetite and -fenfe, againft your fouls :-
into bow meny. fits i¢ hach diawn you, and what gricf and
Shame: ithath procured; :you; “aad what éfurance gad hea
wcnly pleafases it hach binderdd's ‘end: how many repentings,

and ~

——

and =" it "tah Basal or, a :

purpols, and
. Methinks we fhould conceive. that. ws have. tors snovgh

dwelt in _ an hahitation. . .
— Foreſce by Faub the —E—— the body: ide

it fhall be walked afpiritual body unto Story mi lb

‘morgan enemy to the foul. i
Dire. 5. Renew your. fanilisnity with tk

above. Remember that che great. Amy of God.

the jut from ¢ Adam till now) emp all got: fifa

Red Sea, andare in Heaven already 5

is but a few firaglers in thetnd of the world that

hind : And which part then thould you deſire t

And remember how ready thole Angels which .

Ber, converfioa, ate: to be your. Canvoy Sato Chrif,

16. 23. .

Dire. 6. But efpecially think wi ch greateht confidence and

delight, ‘tbat iy iy ered. ‘info foe Pleven, fire

-yem, and isms ing intercefion for you, sand preparingyoua

place, and Joveth your sompsny, and iole it. You

thall find him ready to receive your — i preſent them

fpotlefs unto God, as'the fruic ot his medittioᷣn⸗ Re ca

; have you be with bim to, behold Ri is Soy sre ‘and sore
* ake : you out of his hands.

your defiresf, “and tablith’ — —— con! ace
reft.

Dire. 7. ; Remember, that all that are living muß come alicg
you ; and how quickly their turn will conte; —8 you
with to be exempr from death slone, which the whole warld.
below muft needs ſabmit sy

Dire. 8. Think. @ill, of the’ Kefurbetion ‘of Chia your
Head, that you may fee that death isa eouquered shing, and
what « pledge you have of a life to-coine. :

Direct >. Dwell Milt iti the beliewing, | fore. -thoughits of cha
bleffedne(s of the life to which ch you Go, 88 ik is your perfénal per-

fettion, and the perfe Lovevand fraitign of Ged, with his pee-
&& joyous prajfe.
’ Remember fill what ini is ta- fee and koow, the Lord,

(and all chingselfé in im, which are: ‘fit for ug to zoom)

| 594 : ihe if f fou.

‘aud tebour fo revive your Leve te God, sad then you sevime
‘ pour defiecs and preparations:

Dire@. 10. Give up your ie aboly 80 the wi df Ged
Wed think -how much betece it iefor upright Souls to be in
Gods hend, thsn ia your own. The Will of God.is the fr@
andl Iaf, che Original and End of all de ayrye Beſida⸗

Wl of Infiniss Gosduef, there is no fine! Ref fox humane
Tale But wens will is the tiphs and Omega, the htginning
wr firft ficient, arab che alsimaste cud of all obliquity ond fins
Be boM chen: aed -

gri¢
(for Re wad death} ut Gods difpobl,thanomeowa _. -
B-fides thief; eyed the: Discthions ageing che faer of death,
in my Buvk Gf: Solf-denyal ; aod whet is Gid in y. Sine
Refi, end thes the Treatifes before mentioned. - L

‘ t or

—

—RR AKT
He 2 —B — iin Chrift

: rT tevetaid: —— —*& in my. y Saiets Ref,
andin mang other Treatifes, i will now pals it over
with chofe brief Disedionas.

Ditc®. 1, Debide net your fouls, er corrupt your foith and

. hope, by plaviing Cleric Kiegelems ima abings solo, of ibas are
etterly wicertsin,

‘Thinknat fe eatually of the cond eoming of Chsift, 98 the
Jews did of the fight, vibe loaised: fon an parthty Kingdom, aad
defpifed the fpiritual and heavenly: : Aad make oat-the sa-
hotwn time, ox other covenants: Of his soming, tobe <0
you 4s the ccvsens and:nesaffer) things as many
of chofe called Millerierics, ‘or fibb. Monarcte se men AMON, Us,
who have turned the doG@riae of Chriftian hope inte an out-
nso fay, to bring Casi down befare his tims, and to

aethe theniſelves Rules in the World, that they mnight. Bre.
tly

The Life of Faith.

Ricly reiga. -under che mame of the Regn of Chriit; and d have

by fcdirious, rebellious railing at Chyifts: Miniiless, and hating
thofe that: are not of thes mind, dong auch —* the

$95

Kingdem of Suton, while chey ered op aathing. bac the King-

Oka s De allthat bis dap. of —* ſe

t 2 Gan in ‘$ 2 Gp7e-.
mate Chris prejems Ki dom dow in the wad, * a.
* uae tte tod, labo for bis series: Comin

wandering, di
— reste +: Budd. meee —
twould do, poersteaal thaws, on eyeu yi
*1 or by ichifen, divifion, | harsed wale
meres

*
F

Earth, in which fall dwell — 5 and that ‘we 2 foal .

evhe Augils andthe. if we know not the cire
—— delegates k ict: not : sherchoed * hen , be
are ge 1 The. 4. RK. 2 Cer. 5-4, 358: Hav. IRD & 9a
2 Fo.3. I. tat
Think, what. rt day * G it will baie Fels
Chrif, Ded. 25.31. O how if Coy til at
miliation | Re will net come again ta —— —
feted, biafphoued and crucified: Pilteand Mand song, be
evrdigecd-stdis ber; it is the: _gnectingecioy al. she Lamm a

Fasber y how hib Thoeb wel be veodicnted, bie Lene and Juttice

Blorouũy denton fated ;Aseeb.in $10! Thef..1,:8, 195.

Dite@s 6. Thiskarbat a dey srill bete all she. children af
Gods. 40- fee these:'Lozd, when he: purpofely cometh to he
| Fee a admired

ba]

“The Life of Faith.

admur od and glorified in them, 2 Thof. 1: 11,22. To fos him in

whom thty bave believed, whoa they loved snd longed for,
2 Pets 3:1¢,12, 13. & 1 Fe. 5.8. To fee him: vho thei-
dearcht blead and Lond 5 who will. pftifie them hefosp sli the.

world, ind fedtence them eo lige oregnel: To fee the day in,
* A Sedeive tits cud ofall acid faith, and hope;
cheit prayers; isbours and ‘patience: to the fall, & Beto 10.8,
Rev. 2, & 3. Matth. 25.2 Pet..4. 13.

Dist: 7. Think whee a tzp in will be tathe fore of fn,
whenit Pall be the sipvedths and evereny: of she world, aad -10
the LDeaar of Hetiafs, wehen Gath,’ obedience and Jove fhall be
the sppreved hoveur of vib the Saiuta⸗ And: whae a day of.
ac mitabie! fuftice te will be; when al that ſæma crooked here,
thall be fer ‘Arait + O che diſcrenor that there wil then be in
the thoughts of fia and lioline(s, in comparifoe of thole chase
men huve of tictd newt...

Ditect S. Think what « confounding day i will be to she
—— Serpmnt; wad ott bit ford, Wank. 45. 41, 16. Whea

enpudent boaltevs Balt! chen be (peeshials, .and all: iniquity
thall Bop tat asourts, Mash; 25. -44,:8¢ 32210. Pfal. 107. 42.-

And when Leta (idl be (ocn.in : Abrebam's bofoms ; end

the encenies of he Saints: thail (cc chem-advanced (es Hemen.
did Mirdec shad vejopeing bre she Glory af Chrift. is revesied,
1 Per. .*3. "Witees-every Seoseces mouth -dhall bs
and alf ftand guiby before chore: Jadge, (Kein. 3. g4e09:) and
the Wretched unprepared-fouls mult tbe ;deperiing from God,
be fentenced-to dpe be. wijery for emery Matth. ws 41, 4%
Jude vi6! - WE “6 ARN gates

Dire. 9- ‘Sid chink wbpt a change ras ey. higinasth
both withthe Saints, awd mab the.world {i What a glosy nm 20
that we muff imenediately poſſeſs, inbedy and(oul, add how
we muft partake of che Kingdom of our Lard: Saints hall be
fcorned aud perfcoaedind mere: ‘The threarnings.aad. pror
miſes of Chtift Anil be-ae more sdonyad, by. upbctievess Sin
will be n0 more in .ho#uur, ner: peide:agd fonfusluy, beat
fway : The Church will be mo. more æcclipſed, esther by its
lamentatle imperfe@ions,arid difealed sucanbers, os by the. di-

vilidhe of ts, or thie Keattexings of the chuel, onthe fans

The Life of Faith. : - 597

of the ying tongue, Epbef..5,.27.. Satan will so mare tempt
or trouble us(Hev. 1a. 9.) Matt. 25.42. Sin agd death, will
be cxclided y and all the fears and hossours of both :, Forahe |
face of latinie Love will pericGily and pespetuglly thing up- ;
on uf, and. fins us-inte porte posprtas! Glenys bars pirs,:
Joys -and will feed chef, and the thankful and Usa:
prefloasofthem, co all cternitps Masth. 41.461: 2Gadg 131i:
Rev. 2, & 3. roe PE Sere 5 SS ives
Dire®.. 10. Laflly, Fosak bese acenvad! shit: wu needs, br:
If the day-of cht Lord wes seanin theses nf she Apailcs.
it cannot be fer of vo. us. if, dae § durafidn dent fin
sheufard years ſiho imeewhich arihgiot pokuingsien not.
plaatibly gucſſeth ac) -it- will: bb. dcle shan 3 30 .yeast: 50,10,
Though we know: not che time, ave. kaow iit cannot he,
long. oe 4 aren ae PCL ga TOES oly
And let me conclude with a waning, ta. boob Loges,.of.
Readets: Ant 1. Fophoungad!y wapqepeced finper.55Ropr
foul! doftxhou bdizve ehid dacad fel dey onwgti:¢fo0t. why:
doft thou diflzasble, by prottthag atin thy: Carad:2 uf thosadpy.
how canit thou live fo micstily ex quiody im acess wiptr-.;
pared ftate? Can thou pedliblp fosger © greats. £0,609, ion,
near a-day 2 —8 —— ⏑—
Chriſt had with fiansrs dponieartiag qubenhe canine OYE Enh
nefs andshumiliation, not te: judge and cossdtaso she woud,
bat to be falfly judged andccondeamed. by. thtinys JeOm Zictias
& 12.47. Not walt io bo ſuch a mécting. sf Girift hed . wish)
thee, either by: hiei Minthese chan -~cailed thon tangents who,
were men whom thou couldeft ealily defpife ; or by bys Spizis:
which thou couldeft sefits and 'qwengh ony bis afl Ating
Rod, which did bur’ Gay ‘ro'shee,.Gisy, fim. na werata, fet rete,
befall thee, Joh. > 14 Web. 11).10,. Ie. ‘we Tom.5- He ‘-Nosas
the Judgment. of macs: Affize; which paflth ſentanca galy-
ageing a temporal life, Luk: 1214. Nos dekes: she erate of ai
Fades witty tis new awakpued conten het) (GQ no! Ac.
will be amore glopions, bog more decadpeltiey.x Us will be the,
meeting, ‘not only of aeraware-with his-Greatays but of a:
Sinner with a juft and bely Ged, atsbof adefpifer of. grace, with,
the Ged whom he déefpifed : O teaxible day tothe nobelicving, .
ungodly, carnal and.impenitent ! Fieb.30.3 1. 6 2.3. & 10. 12.
* F fff.3, Lake:

——

————— —— ———— —(c

598

The Life of Faith.

Luke 19. 27. There muft tho apptar to receive thy final
doom; to hear thé iff word chat ever thou mult hear
from Jefus Chrift (onlefs his everlaftiog wrath be called: his
Word ) And O how different will it be from the words which
chou waft went to hear! - Then watt wont to hear the culls

grace : ‘Mercy did intreat the: to returs to God: Chsift by
his Mfnifers did befeech thee to be reconciled: But ‘if thou
intrest bim for pasdon and peace, with the londet ceyes, it
would be atl in vain, Mateh. 7. 21, 23, 23. Prov. 1. 27, 98.

‘Now the voice is, Bebold the Lumb of God, whe takad sway

the fins of tbe world, John 1.29. But then it will be, { Bebold
be cometh svith clouds, end every tye fhallfce bim, and tdey al-
fo which pierced bits, and ail the kemdreds of the cavth fait
weil, becaufe of bin, Rev. 1.7. And | bebeld. the Lord com-
eth with ten shenfends .of bis Seinti, te execute Fudgment up-
on ail, and-te cnevince Al shat are ungodly among them, of elf
their ‘ungodly deeds, wryich they — awed of
al Weir bard fpcecbes, which angodiy: s.bave fockgn

- eget bin, Jude 14, 15. New he enteeteth-you to come te

bim thet you wedy beve tife, John 9:40. Burthen you will ery
tothe Mut ains to fdil spon you, and the btils te ceprr you
from his preſence, Luke 23. 30. Kev..6516.. Now he daith,

Bebold I ffand ot the doar and haocks Ifany ween hear Wy rite,
and open the deer, Lwill crme- in to bisp,--and wall fap aielbim,
and be wink me, Rev. 3. 20. But when once you heer that
midnight cry, Bebold the Bridegroom demeth, go ys fath ond
weet bin; then -sbty that ara-ceady floall go. in, and the door
foalt be Mut againft the veft, Matths 29:0, 30. The dur of
omer cy (hall be {hat I aur Reprobstion wiih be then amedc-fute,
‘Rem. 9.'22. & 2.4. The day. of thy vilitation is then psd,
(Luke 19. 41,42.) No more offers of Chrift and mercy : Ne
more intreatics to eccept them :- No. mose.calis co tam end

- Jive : Min‘@ers muſt no more preach,ead perfevade;and ititecat

in vain. Friends mutt nowmoteward thac,end prey for thee.
All is done already-chat they condo for thy foul forever. NO
‘more Arivings of the Spirit wath: thy contcicnes ; end 20 more
patience, -health or ‘tine to be abuſtd upon flefly inks ‘snd
pleafures ¢ All thefe things ave palt away, 1 Cer. 7.91.2 Cor.
4-17. And the door-ef Hope willbe sifo that : Nomose hope

The Life of Faith. —_
ofa part in Chrifts No more bape of she fuccets of Sermons,
of Prayers, or of any othes means : No ‘hopes of pardon, .of
jaltification, of ſalvation, or of any abatement of. thy woe,
Luke 16.25, 26. Bebold-this je the accepted time, terbsld shis i

theday of falvation, 3 Cor. 6-2; Hcb. 6.4, 5, 6;.8x Baals.4,5.:

& 9.7. James 1.15- ** . ar ee TT .

By this time, methinks you fhould better know -what the
‘wle.and mesning of. the. Goſpelo ans: Grete, and Minijters is;
and what is che defign of Preacbing,: and ia what. manner it
fhould be done. Would-you have us:filent,c 02 talk te you as
ip jealt, while.we fee ſuchu day as this befoscus? «RB very. truc
Rscacher fpekeshio you with Jadgwent and. Erarzitysan his
eye, .Qor work isto prepare you, oF to help-you to:prepare
to meet the Losd, and sobe seady ſor your Sinal Ratence: O
then with what feriou/nifs thould sve ſyre aad Gould you bear,
and fhould both-we and yen prepare: It's pity to fee peopte
hear Sesmons many yesre, and not fo.mmch esknow what «
Sermonis, or whet is the ule and matuse of, -Hour bufine@

were to draw away Ditciplesefter us, and tameke sur ſelveo⸗

the admired heads of fadttons, then we woatd Speak thofe per-
werfe things contrary 40: the detirine which you buve brent might;
hy which our ends aright be casryed 08, -AGs:20. 40,'.-Rom,
¥6.37, Or ifour defga. were torbetigh, and great,’ and rich,
we would flgsser the great ones of the world, thet we might
rule you with violence inftead ofloves Or if we cornfalted ous
tefe, we thould fpare much of this labour, end let you filentiy
’ alone, at cheaper retes-to eheficth; thén now-we fpesk to you.
Rut O who can befileat, who is engaged in this:facred office,
when he forefeeth what wit flortly betbeaffue of our-prevail-
ing, or-not prevailing with-you! “Now ss we leveCbrif, we
mani feed bis fooop, and neceffity ix teid apon os; and wee be
nute us if we preach net the Gofpel, x Cori9. 16. Que preechitip’
Chrift is to were evry man, ond teach every man; Than we tay
prefeas every wan perfed in Chriſ Fofus, Col.1-ti! And to pirs
forade gen as knowing the tessours. sf tbe Lovd, Cor. 9. 10, 15.
Heb. 32. 25,29. fit were only thst we loved ſo to hear out
ſelxes talk ; or tobe cryofl up — followers, we dtferved
to pay dear indeed for ſuch Preaching. - Bur when our ‘Lord
loved aod pitticd fouls at cae sate off his fuficrings wad —
unr,

—A The Life of Faith. —

death, (urcly eur rates are not above the worth of ſouls. 3:
whats doleful fight is it to us, to forefee by faith how loud,
haw carncfly you would knock and cry, when the door is
hut, and hepe is gone! And what you woald then give for
one of thefe daies which you now are aweary of; and fora

drop of that mercy which now doth bg your entertain-

What then remaineth, but as ever you believe that day, and
as cher you care what becometh of your fouls and bodies for
ever; and as ever you would not bz charged and condemned,
as final and obfinate refulers of mercy and falvation; yea and
for wronging the Minifters of Chrift, by making them fiady
and preach invains That you harden hig your hearts, but -
hear Chrifis voice, to day, while icis called to day, before the
door of grace be thut: Oltsy while crying and begging may’
dogood: Meer Chri® now as m:y beft prepare yo to meet
him thes. “Meet him now as the Prodigal met his Father,
Luke 15. Saying, I bave finned, end am mo more worthy te be
ealiedt by Som, make me one of thy bired fervants. “os

Meet God as Abigail met David, 1 Sem. 25. 3 2, 3 4. with an
offering of peace (cven Chrift apprehended by an obedient
faith :) When the heard from David, Except thou bedft bafted
ond come to mect me, all had been deftsoyed.

Meet him to enquire of his fecred Oracle, what is like to
become of thy foul; as che King of Syria fent Hazeel with a'
prefent to Elifes, tomecthim, faying, Sbail I ricover of this”
difeafe? 2 King.8.8. Or as Paul met with Chrift: when he
humbled and convested him, Gaying, Whe art theu, Levd ? and
whet would then bave mede? AQs 9.

Meet bim es the men of Irae! and Jude did David their
King, 2 Sew. 19. @riving who fhould firh own end honour
‘him, Ames 4.12. Meet God thus now when he calleth you by
his Word, when he perfwadeth you by his Minifters, when he
maveth you by his Spirit, when he allureth and obligeth you
by his.mescies, while he deiveth you by affli@ion, while he
waiteth-on you by his patience, and by all theſe calfeth you to.
acpept, tp love bim, and to obey ; to fet your hearts on Heaven
if ever you hope it thould be. your portion ; Meet him thus
gow, abd shen you may joyfully mect him in his glory.

Il. Ang

”

eT —

ENE See

The Life of Faith. : |
II. And O all you that are true Believers,lift up your heads

with hope ard joy, for your final deliverance draweth nigh.
The world hath but a little while longer to abufe you: Satan

60%.

hath bur a little while more to moleft you: The blinded So-

domitcs thal nor fong be groping for your doors: You fhall

not long walk among fimecs and dangers; nor live withene- .

mics, nor with troublefome urfuitable friends : You have fot.

long to best the burden of that wearfome body, of that fe-
ducing ficth, of thofe unruly paſſions, or thofe difordered
thaughrs; you have not long to grosn under the miery of
that troubled and doubting confcience, that darkened-mind,
thofe dull affeGions, thofe remnants of unbelief, fupidity and
carnality; nor co'cry out with wearinefs from day to diy, O
whey thal) f know ‘God better,'‘and lové him mote ! Deathis

- coming, and guickly‘after, Chrift is‘coming: One will b-gint,

and the other pesie@ yeur full deliverance, and put an'end’to
thefe complaints. aS

- And remembes, that though Death hath fomewwhat in ft, |
which to nature is gesrible (God havitg made rho tove of Life.

tébe thé pordw,: or fpring of mation to the great engine of

the finfitive world yet what is there isi the fecond tomiitg of

Chrift, that fhould feem unwelcothe to you ? ~You ffiall not
mect an en:my, but a frimed; your furet, end your gréateft
friend, one that hath done more for you than all che world
hath done ;. and one that is ready now.to do math mort, and
. friew his love and friendfirp to che height: + One’ that will be

then your fareft friedd, when sll-rhe world thslt caft you off.

You go not to be: cendatencad, bueto be openty juftifieds yea bo-

' jrred before ail the world, and fentenced to endkefs glory.

- You go not to be numbered wieh the enemies of: holincés, or
with the floth{ul and unpsoficable fervants’; but to be per fect·

fy incorporated into the Heavenly fociety; and to ſee the glori- |

tied faces of-Hemcb, MGWs anid’ Epes, -of Pitch; dod Foba; xed
Pawi, and Timotby, and all. the Samts thet ever you ‘knew, or

whole-writtigs you have everrrid; or whofe memes you ever |
bid érd Of Se spilHoris:‘more, Yougbto be better acquainted with -
Me Aneels chat rejyyced ae ‘yobs repentance;: and ‘thar gil!
Ate Tos Foot Zood, and cher boréyoa ‘in! heir hands aha

Wéie your continual guitd- bodr hight shd-dhy. You go to
Gil.”

Gees ' jrya .

yy.

| — — — Ui ay a er ae as

| 602

The Life of Faith, —

joya in confort with all thefe, in chofe feraphick praifes
which are hirmonioufly founded forth continually, through
all the intcllc:@ual world, in che greateft fervours of perfet

Love, and the conftant rapturcs of pesfeQ Joy, in the fullcA .

intujtion of the glory of the Etcrnal God, and the glorified
humanity of your Redecmes, and the glory of the ccleftial
world and focicty, and under the freams of Infinite Life, and
Light, and Love, poused forth upon you to feed all this, to
all Eternity: And all this in fo near and fweet an union
with the glorified ones, who are the body and Spoufe of
Chrift, that it thall be af as ome Praife, one Love, one Foy
im all.
O O fora more lively and quick-fighted faith, to forefge this
day in fome meafure as ingly, as we fhall then fee it !
© Alas, my Lord, is this dark psofpe all that E opft here hope
‘for? Isthis dull, and dseaming, and amazing apprchenfion,
all chat I thall reach to here ? Is this ſenſſleſs heast, this de-
‘{pondent mind, thefe drowfie defires, the bef chat J muft
* here employ io the contemplation of fo high aglory? Mug
‘come in fuch a fleepy ſtate to God ? and goas in a dream
¢ tothe beatifical vifton? Iam afbamed and confounded to
“fiad my .foul, alas, fo dark, fo dead, fo low, fo unfuitable te
*fuch a day and ftate, even whileft I am daily looking to-
‘ wards it, and whilefi
‘ing othess te higher apprehgnfions than I can seach my (elf s.
‘and eren whilef I am writing of it, and atcempting to draw
‘a Map of Heaven, for the confolation of my Ge and fcllaw-
‘belicvers. Thou haſi convinced my Beafon of the truth of
“chy predi@ions, and of the certain futurity of that glorious
* day ;. And yet how little do my affections flix? and how unos
“anfwerable are my joyes, and my defises, to thoſe convi-
Gions? when the light of my underſtanding fhould cure the:
* deadne]s of my heart, alas, this desduefs rather extinguith-.
‘eth chat light, and chesifheth temptations to unbelief; and
“ my faith, and seafon, and knowledge, are as it were.aflecp,
*qnd.ufclels, for want of that Life whi
i sxer¢ife'and ufc. Asyakened Reafon feaveth Fasth,and
“a alwaics.qn thy (ides. But ilccpy..Reafon inthe gleams of
. Profperity, is mpady to give placc: to Ath and fancy, ted
fr ot. - . ‘) .

I am daily talking of it, and perfwad-.

fhould awaken the

— — ak - =

— — — — ee -
¢

_ The Life of Faith.

‘hath a thoufand diftra&ed, incoherent dreams. O now réve.]

‘thy Power, thy Truth, thy Love and Goodnefs efftQually

td my foul, and then I thall wait with love and longing, for

‘the revelation of thy Glory: Thy inward, heavenly,

* powerful Light, is kin co the gloriqus brightnels of thy

‘* coming 5 and will fhew me that which books and talk only,

* without ehy Spirit, cannot thew. Thy Kingdom in me, and
‘my daily faithful fubjeQion tothy Government there, mu@
© prepare me for the glorious endle(s Kingdom: If now thou
* wouldeft pour out thy Love upon my foul, it would flame
‘up Cowards thee, and long to meet thee, and think with

. “daily pleafuse on thatday: And my perfeQ Love would

caſt out that fear, which maketh the thoughts of thy com-
‘ing to bea torment; © meet me now when my fonl doth
“feck thee, and fecretly cry after thee; that I may know
* chou wile meet me with love-and pitty at the laſt. O cura
* not now thine ears from my requefts; For if thou receive
‘me not now asthy humble fupplicant, how thall I hope that

_ "thou wilt receive me then? And if thou wile not bear me
“in che day of grace and vifitation, and in this time when

‘thou mayeft be found, how can I hope that thou wile

_ “hear me then, when the door is fhut, and the fecking and
“finding time is paft? 8f thou caft me out of thy prefence -
~ *now, and turn away thy face from my foul and my fup-

‘plication, as a loathed thing, Bowcan I then expe@ thy
© fmifes,or the vital embracements of thy glorifying Love ? or
* to be owned by thee before all the world, with that cor-
dial and confolatory Juftification, which may keep my con-
‘ {cience from becoming my Hell.- If chou permit my fleſh
‘and {cnfe to conquer my faith, and'to turn away my love
" and defirefrom thees how fhall I then expe that Joy, that

¢chis Gnftedfaft heart to depart from thee now, will it not be

‘che forerunner of that dreadful doom, Depars from me ye —

© workers of imiquity, T kuowe you mot: And if for the love of
“tranfitory vanity, 1 now deny thee, what can I then expc@
“but tobe finally deny¢d by thee? ‘Come Lord and dwell by
* chy Spirit in my foul, that f may have fomething in meto

Gege 3 ‘ take

-
2* — — — — — ae — ——— —
⁊ 7

604

The Life of Faith.

“cake my part; and may know thac I (hall dwell with thee
‘forever: If now thou wilt make me thy temple and ha-
* bitation, and wilt dwell by faith and love within me ; I thall
* know thee by more than the hearing of the car, and chy laf
‘appearing will be lefs tezribleto my thoughts: Thou wile
‘be health co my foul, when my body lyeth Janguithing in
‘pains And when ficfh and heart fail, my failing heart will
‘find seviving ftrength in shee: And when the portion of
“ worldlings is fpent, and at anend, I fhali find chee a never-
‘ending portion. Why woulde& thou come down from
*Heavento Earth in the daics of thy voluntary humiliation,
* but to bring down grace to dwell whese God himfelf hath

“dwele? Ifthe Eternal Word will dwell is fleſv, the Eser-

< nel Spirit will not difdsin it, whofe dwelling is net by fo
‘clofe an union, but by fweee unexpreffible idoperations :
‘This world hath had the pledge of thy body prefence,
* when thou broughtef life and immortality to light ; O let
* my dark and fearful foul, have the pledge of thy illamina-
‘ting, quickening, comforting Spirit, that life and immorta-
“lity may be begun within me! Thy word of promife is cer-
‘tain in itfelfy but knowing ous weaknels, chou wilt give -
“usmore: Thy feal, chy pledge, thy earneſt, will not on-
“ly confirm my faith, as fectling my doubting mind; but it
* will alfo draw up my love and defire, as {uited to my ins
tellectual eppetite ; and willbe atrue foretalte of Heaven:
* How oft have I gazed in the glaſs, and yet over'ooke, or not
‘been taken with the beauty of thy face? Bue one drop of
“thy Love, ifit fall inco my foul, will fill it with che mot
fragrant and del @ab'e odour, and will be its life, and jey,
“and vigour.’ I ſhall never know effe@tually what Heaven
‘is, till I know what it is tolovethee, and to be beloved by
‘hee: For what but Love will tell me what a life of Love
*i8?. If I could love thee more ardently, more abfolutely,.
" More operatively, I fhould quickly krew and feel thy Love.
* And O when I thall know that profperous life, and live in
‘in the delicious eatertainments of thy love, and jn che ſweet
‘and vigorous exereife of mine, then I thall know the nature
Sof Heaven, the wifdom of believers, and the happinefs of ~

* enjoyers |

i eo

The Life of Faith.

‘enjoyers! And-then-forctafle will do more than foreighs
- Salone, and will make me love the day of thy appearing, and

“Jong tofeethy gloriousLove! :

‘But alas, this fecble fleeping Love, doth threaten, if not
‘the thrufting of me owt of doors (for none but fri-nds and
“hearty Lovers dwell with thee) at leatt, that ¥ thall be (ce
* bebind the door, and be.one of the loweſt in thy Kingdom, as
©E was in thy Love. For if I have che daft degree of Love,
‘I mouft needs have the leaft degree of Glury, fecing chat blef-
‘fednefs is Love it felf: AndifE have the leat in thé life,
* haw can I hope to heve proportionably with others, the
< moft in thst ? Lknow that it is bettcrto be a door- keeper in
‘thy houfe, than to reign in the Palaces of carthly fordid and
* polluting pleafates: And that the leaft in thy Kingdom,
‘is greater than Emperours in thé Kingdoms of darknefs.
But how cen Ihave fetb indeed, and not defire intuition?
“or grace, and not defire glory? Or whocan levethee truly,
Sand yet be contented to love thee bur a little? Os who
“ever talted truly of thy Love.that defied not the filne{s of it?

“If fincerity confit in the defive of Perfeltion ; and if srmtual
© Love be heaven it felf, -F am not fincere then, if I defire
“not the bigbeft place in Heaven, yet isfuited to the mea-
“fare of my nstural capacity, and @iththe freedom and wif-
* dom of thy bounteots Wil. Did 1 prudge atmy ratural ¢a-
‘pacity, and my rank among my fcllow- creatures, and aſpired
“sfrer che Divine Prerogatives, ora Greatnefs without Guod.
‘<mefs, or any prohibited flation or degree, I might then exs
pect the reward of Pride, and to fall into Satans condem-
“nation for falling ‘into his fin. Bue when wf thou ever
‘ offended at the ambition of loving thee with the moft -perfed
_ *Leve? Thou forbiddeft our cerns! Pride, as our felf-abefing

‘foly:’ Not thinking preferments, Lordthips and domina-
‘tion ¢o be things too bigh for us, but too lowe Thou allow. |
eft and commuandeft the pooreft Lesseria to {eek and hope’
‘for things ten thoufand times sere bigh ; in comparifon.weh:
‘which thefe pleafuresare pain, thefe Lordthips arc loffes;’.
‘this wealth is dung; theſe Courts are dens of uncleannels,..
‘wild and ravenous beafts; ant all chie earthly pomp is.

Ggge? ‘ fhame.

$thamc. Thou forbiddef not the plerſures and glory of the

- er — ⸗ X =

- a — — -_ — =

“The Life of Faith,

‘ world, as too good for thy fervants, bat as too bed, and bef,
€ and burtful. :

Swhich chy ſelt, by chy Precept and thy Spirit haſt excited.

‘J know chou haf promifcd to fatisfiechcm that hunger and

“shir@ after Rightcoufaels: And (if my foul be a-quainted.
“wich it GIF) ic is Righteoufacfs which i defise. Though the
‘ falliciting calls of vanity have dzawn me too often to look
© afide, it is the Knowledge and Love of my Creatour, aad
* Redeemer, and San@ifier, which! purſue, and my prayer
‘ is, that thou wilt turn away mine cycs from behelding va-

nity, and quicken mein thy way. Bus it is che duluefs of

‘my defires which I fear; leſt they ase not the buagrisg and

* shinfting which have thy promife ; and kf they thould prove

* bug as the defires of the flothful which kill him, becau(g his
‘hands refafecolabour; But thou knoweſt that L bets, the:
« Juggifncls and indéferency of my fon), and the cedduefs apd.
* intesruptions of my defires: And what is these in this world
* which I defire more, than more defives. afier thee, eyen more.
‘of shae Defiving, Sceking, Love, which is. the way to enjexing

‘and. delightiyg Love. Q brcam upon my. foul, hy thy >

‘quickening Spirit, that it may pest, and gaſp, and breath
© after thy prefence! The moft dofrsxs motions. of Life and
«Love, have mose contenting {weetnels in them, than my

‘dead infenfbility and flcep, When I cam but long to love’.

“chee, or when I lic in tears for want of love,.or when Iam
‘Hating and reviling this fluggith, carnal, difaficQed heare,
“even in my very doubts, and: fars, and moans, J fiad my
‘(elf neater to content: and pleafurc, than when I neglect
“chee with a dead. and drowfie heart. If therefore my vile-
‘nefs make me unfit to enjoy that plealuse in the daily pro-
“égedt of thy Kingdom, which reafon. it (clf adjudgeth to @
‘ferious lively faiths 0. yet;keep up the conſtant fervour of.

* defive, that 1 may never grow, in love with vanity and de-.

“ceit, nor never be indifferent whether I fay on earth, or
*cometothee! And that in my greateſt health I may never
’ © think

of Faith,
“think of Thee without defire ; nor never kneel in prayer to
‘thee with ſuch an ynbelievi » and unprayer like heast,
“ which doth sot unfeignedly t ;

“.come 2° That {0 -when on the bed of fanguithing, I agp vait-
“ing for the diffolution of this frame, 1 may not draw back,
‘ss flying from thy psefenct ;~nor look at Heaven as iG de-
‘firable ‘than Earth; nor be driven unwillingly fram amore
‘beloved habitation; but with that Faith, Hope ind Love
* which animateth all thy living members, I may in confore
“with thy Saintsto the lat fincerely break ford, our commun

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