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 ~ 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 together {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 inflances. 1, IfT love my
neighbouras my ſelt, my very dove is wy delight 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 within 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
dapraved felfith nature ; Bust this it would be if Love were perfe;
and thus it # in that.mealuse that we love. And fhould that daty be
taken for a burden, which as to my comfort maketh 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 Godis 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 ebftinate 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 redoundeth 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
participation, 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 neighbenrs fineerely
as our felves, would not cure almof all the calemitics 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 whethes 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 Lovewill
change the pein or pleafure of your bodies, but of your _ minds Your
sppetites will not be fatisfied with your ncighbours £22 teod
 54 . 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 kerefore 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 cbilurex, 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
 - 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.declering 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 believe 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 Reafons 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 requircthit.: 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 atall make our natural ſelfiſp — end fenfes, or. defire of d _ 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 . Fy 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 -“phonefost fiscerely levecbim, © A Diver may give’ Laxerm
his 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 felfconfider94
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 Appetite 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
natuval 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 thefeore
 ". 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 dqfire, 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 Kingdotn 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, worthleſs 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 fandifying 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 ſufpe& 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 extraordinary Emperour, Alexander
Severs was betrayed and murdered, 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 vicious 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 fedition
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 Directions before fet
down: But it is this which I have referved. to the;clofe that mult do
the work indeed, and without it nothing 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 enoshor: .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
acSowipliftring it: But it is Ghviftien Love alone chat muft do it.
Mafeigacdly love God a8 God, and love your neighbours reatly 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 individuate 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 ſelflove, hath fe
firangely perverted the mind it (elf, that it is not only very hard to
convince men of the evil of any ſelfiſs prinsipies 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
¢xpesience 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. : 3 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 promifes, 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 prefent
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 rigbstoufnef, 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
examples confiftent. a. The likenefs of other mens cafes to ours,
iegreatly uleful te | our direGion and encouragement. If weare to
travel in depgerous 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 poffcls. 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,
godlinefs 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. Whither 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 heaverily
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 perfe&
alacrity and joy ; faying, Holy, Holy, Holy, Lord God Almighty, 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 participatiamin 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 Angtis; 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 hereafter. 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 msdice 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,
difappointments, 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 tersible fenfe of his difplesfure. 7. From the troubles and erYours
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 cenforious, 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 labeorious 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 Regcncration, 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 Repentance
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 knowing 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 .cemptetions of che Dzvil,
the world and the ficth, and inthe main did conquer as well as ftrive.
They made it their work to soxriſte 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 depitefully 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 deliverance 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
Heaven, 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
intelleGual free agents, made for another world, and eapable of all.
that they attaincd, There isno diffsrence in ow sstarad faculties, Ce
2.We © + foe ~
 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 feevifice 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
conquered 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 uniwivfallyto
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 believe, 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 reſpecte, 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 diffiours; 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