Spiritual Refining, Religious treatise · Section 3 · Sermon 29
SERMON XXIX.
That a Divine Faith or Perſwaſion of the Truths in Religion, is not Evidence ſure enough of our being in the ſtate of Grace.
JAMES 2. 26.
For as the Body without the Spirit is dead; ſo Faith without Works is dead alſo.
HOwſoever the Apoſtle his ſcope in this Chapter be much controverted, yet verſ. 14. doth manifeſtly evidence his purpoſe, which is to take off Titular Believers, who glory in the Name and Profeſſion of Faith from all their confident boaſting, if their Faith be not accompanied with an holy and godly life. Some think this dangerous miſtake grew from a miſunderſtanding of many places in Pauls Epiſtles, where he ſeemeth only to ſet up Faith, and makes no matter of Sanctification. Whereupon the reconciliation of Paul and James, theſe two great Apoſtles, hath to all ſeemed very difficult; to others impoſſible, who therefore have expunged this Epiſtle out of the Canon.
I will not trouble you with the ſeveral waies of Reconciliation endeavoured by the learned; That which I ſhall pitch upon is this, That Paul ſpeaks of Faith in it's relation to Juſtification, conſidering it only in that act, ſhewing that Faith onelyonly, and no other grace juſtifieth. James demonſtrateth what kinde of Faith this is, viz. an actual operative one, which puts a man upon all holy duties. Paul proveth that Faith alone juſtifieth, and James, that this Faith which doth only juſtifie, is not alone, but accompanied with other graces. Paul argueth againſt a Phariſee that ſets up his own works againſt Faith, James argueth againſt a carnal Goſpeller or Publican, that thinketh a bare profeſſion will ſave. Nor is it any wonder that ſuch an errour ſpread, That a man by his Faith only ſhould inherit heaven, ſeeing even in Auguſtines time it was a general opinion, which that Father did with much fear and modeſty gain-ſay, That every Chriſtian, in that he was a Chriſtian, though a drunkard, whoremonger, &c. would be ſaved?
The Apoſtle uſeth ſeveral weighty arguments to overthrow ſuch a vain confidence, in all which he doth not derogate from Faith, but diſcover Preſumption.
For in the firſt place, to ſhew the weakneſſe of ſuch a profeſſion of Faith, he compareth it with a profeſſion of Charity, verſ. 15, 16. If one give good words to a brother in need, bid him, Depart in peace, be warmed and filled, but give him nothing, would not this be ridiculous? So thou believeſt there is a God, a hell, a day of judgement, but liveſt in prophaneneſſe and impiety, Is not this thy Faith a mockery?
Secondly, He compareth this Faith with that of the Devils, and ſheweth the Devils go further then ſuch looſe Chriſtians; they believe a God and tremble, but ſo do not many diſſolute believers: how Devils believe, and whether an hypocrites faith goeth further then theirs, are noble Queſtions, but not at this time to be diſcuſſed?
Thirdly, He proveth the inſufficiency of ſuch a Faith from Abrahams faith, the pattern of all: Abrahams faith that juſtified him, was a working faith, it made him offer up his onelyonly Sonne, when God commanded him. That very place which Paul brings to prove Abraham was juſtified by faith, James brings to prove, that this faith was not alone, but working eminently.
Laſtly, In my Text, The Apoſtle argueth à ſimili, from a ſimilitude, as the Body without the Spirit is dead, ſo is Faith without Works. By Spirit, ſome underſtand breath, and ſo they think, that as without breath the body is diſcovered to be dead, ſo without holy works faith is declared to be dead; and this they doe, leſt it ſhould be thought, that as the ſoul is the form of the body, ſo a godly life ſhould be the form of faith: Whereas indeed by other places, Faith is the form or efficient rather of holineſſe; and therefore Faith is much rather to be compared to the ſoul, for it's that which animateth all our actions, and makes them acceptable to God. But we may retain the word Spirit, underſtanding it of the Soul, for the Apoſtle doth not conſider a man here ad intra, in reſpect of God and Juſtification, but ad extra, in reſpect of others, and the declaration of his Juſtification. And ſo the ſenſe, as the body is known to be dead, if we perceive no vital or animal actions flowing from the ſoul, we perceive it not breathe, ſtir, or move; ſo is a mans faith dead, if we ſee it not demonſtrated by effectual operations in the way of grace. Thus as it was in Chriſt, his Divine Nature, which was hidden, became manifeſt by thoſe miraculous operations he wrought, that none elſe could do; ſo faith is latent in a man, and breaks out in the diſcovery of it ſelf by an holy life; and in this ſenſe Faith is ſaid to be made perfect by works, viz. declaratively, and by manifeſtation.
That a divine Faith, or perſwaſion of the truths in Religion, is not evidence ſure Obſerv.enough of our being in the ſtate of grace.
Orthodoxy is not enough for Heaven. To be a good ſound Proteſtant and no more, will not carry us out of the wilderneſſe into Canaan. To have a ſound judgement, but an ungodly life, is to be like the Toad, which they ſay hath a Pearl in her head, but her body is full of poyſon. It is not enough to ſay, You thank God you are none of the Hereticks or Sectaries, unleſſe alſo you can ſay, You are none of the ſwearers, proud, prophane men. We may by experience obſerve what a ſtrong ſupport this is to many men, when they die, that they die in the true faith, they die no Papiſts, no Arminians, &c. Now although when errors creep in, as the Frogs once did into Aegypt, getting into every houſe and chamber almoſt, it be a great mercy to be preſerved in the truth, and that alſo by truth we come to grace; yet becauſe there are too many Solifidians, as the Papiſts calumniate the Proteſtants Doctrine, men who relie onelyonly upon this, that they are of the Reformed Religion, but yet are not of a Reformed Converſation, it is neceſſary to drive this Point home to the very heart.
For the opening of it, conſider theſe particulars:
Firſt, That although the word Faith be of a very vaſt ſignification in the Scripture, 1.yet this diſtinction is neceſſary to be obſerved; Faith is either taken for the Object which we do believe, or the true Doctrine; in which ſenſe the Apoſtle cals it one Faith, and Jude exhorts to contend for the Faith. Though Junius very improbably would interpret that of the act of Faith, expreſly rejecting that Expoſition of the Doctrine of Faith. This was afterwards called Dogmaticall and Catholick Faith, or Fides quae creditur; or ſecondly, it is taken for that act of the ſoul, whereby we give aſſent unto truths revealed in Gods word, and this is in the heart, not Catholick, but Perſonal and particular; and in this ſenſe the word is moſt commonly taken, and this is Fides qua creditur.
Secondly, This Faith thus in the minde and heart of men, is by the Orthodox 2.divided into an Hiſtorical Faith, not called ſo becauſe they believe the Scripture for the Authority of the Hiſtory-writer, nor becauſe it believeth the Hiſtory of the Scripture onelyonly, for it believeth the threatnings and Promiſes alſo, but becauſe the hiſtorical part is the greater part in quantity of the object believed. 2. A miraculous faith. 3. A temporary, 4 A juſtifying: by which diviſion the learned do not diſtribute an univocal genus into its diſtinct ſpecies, but onelyonly groſſely lay down this difference, for in a juſtified perſon its the ſame habit of faith that believeth the Hiſtory, and particularly applieth the promiſes of Juſtification, the one being a general act, the other ſpecifical. The Papiſts ſcorn at this diſtinction. To the Proteſtants, ſaith Maldonate, Tot ſunt ſides. quet in Lyra, jeſting upon the word Faith: The Proteſtants have as many ſaiths, as there be Fiddle ſtrings upon a Fiddle; but the Scripture compels us to make ſuch a diſtinction; for we read of many who are ſaid to believe in the Scripture, who yet had not a true lively work of grace upon them.
3. To Faith or believing, there are three acts required, Knowledge, Aſſent 3.and fiducial Application; Hence its uſual with the Scripture to deſcribe faith by one of theſe acts, not excluding but ſuppoſing the other, as, This is eternal life, to know thee, &c. Joh. 17. 3. by knowledge is meant the powerfull receiving of Chriſt into our hearts, and herein doth this hiſtorical faith come ſhort, becauſe its not ſo fiducial, and ſo receptive of Chriſt, the fountain of life, as it ſhould be; and in this act its ſaid to juſtifie, compared therefore by Divines to the hand, to the eye, to the glaſſe-window in the houſe that only lets in light; to the navel by which the childe in the mothers belly liveth and obtaineth all its nouriſhment; but we at this time ſpeak of faith in the ſecond act as it is aſſenſitive, and giveth credence to the truths of God.
4. Our aſſent and perſwaſion of the truth in matters of Religion, may be either 4.humane meerly, becauſe of cuſtome, education, and the Authority of the Church: or divine, being enclined and moved thereunto, becauſe of Divine Authority. This diſtinction is much to be obſerved, becauſe its to be feared, that moſt Proteſtants have no more then a humane faith. They believe our Religion upon no more divine ground then Papiſts theirs, or Turks theirs. It is the Religion of their Fathers, and of the State and Commonwealth wherein they live. Thus you ſee how in King Edwards daies the generality of the Kingdome turned Proteſtants, and in Queen Maries Papiſts, why ſo? but becauſe their Religion was placed as the Heathens did Fortune upon a round Globe, which quickly moved this way, and the other. But Divine Faith hath this ground, The Lord hath ſaid it. And as a man ſeeth the Sunne by the light of the Sunne; ſo they believe the truths in Scripture, becauſe of that Divine Authority ſhining therein, I do not therefore ſpeak of an humane faith in matters of Religion, but a divine faith, whereby men are inabled upon ſupernatural grounds to believe the truths of God revealed; for faith is the gift of God, and that in all the acts of it, Knowledge, Aſſent and fiducial Application, and the Spirit of God doth ſo enlighten the minds of many unregenerate men, that they believe the word of God, as Gods word, and yet for all that, are not in a ſoul-ſaving way united to Chriſt. It may indeed be well doubted, and ſome Divines incline that way, that no unregenerate man hath ſo much as an hiſtoricall faith, as infuſed by God in them, and acting upon divine motives: only they ſay, they have an humane aſſent, as we ſpake of. But becauſe the current of learned men go otherwiſe, and we ſee the Scripture expreſly ſaying, that many did beleeve in him, who yet did not mortifie vain-glory, and ſinfull fear of men, therefore we ſhall take it for granted, that they have a divine faith, though not juſtifying.
5. This hiſtoricall faith, though it be not enough to Juſtification and ſalvation, 5. Hiſtoricall faith abſolutely neceſſary.yet it's abſolutely neceſſary, and is to be laid down as the foundation. The ground why men living under the Miniſtry are damned, is becauſe they have not ſo much as hiſtoricall faith. Who hath beleeved our report? They do not firmly beleeve that there is a God, that there is an hell, that the threatnings of God are true; for if ſo, what fear, what great alterations would this make upon them! We ſee what humane faith will do, if a man beleeveth that he is in ſuch danger, that ſuch enemies lie in wait to kill him, that he is condemned by the Law to death, how reſtleſſe and troubled is his ſoul? how much more would the heart of a ſinner quake within him, if he did beleeve That Word of God which doth thus threaten and damn my ſins is infallibly true, it will be made good, do I what I can: heaven and earth will ſooner fall to pieces then one iota or tittle of it: Whether ſhall I fly from it? how ſhall I eſcape it? Theſe vehement workings of faith would be like fire in his bowels, burning and conſuming him, till he be cooled by the bloud of Chriſt. Therefore though this faith be not enough, yet here is no building without this foundation.
6. This hiſtoricall faith though in ſome reſpects it be like that of the devils, eſpecially becauſe of the barrenneſſe and unfruitfullneſſe of it: yet it is in other reſpects 6. Difference between this faith and that of the devils.farre different: for this faith is an habit infuſed into the beleever, and ſo wrought by God, but in the devils it's from evident experience, ſo that it's not a voluntary but a neceſſary faith, for they being already in torments, and finding part of their torments already inflicted upon them, they are forced to believe there is a God. Now although this be ſo, yet we may with the Apoſtle make a compariſon of both of them together, and thus farre argue, that if the meer acknowledging and beleeving of the matters of religion were enough, then the devils might be ſaved as well as ſuch beleevers.
7. Although faith hath knowledge (for a man cannot beleeve that which he hath not either evidentiam rei, or evidentiam testimonij at leaſt. The Trinity though 7.it hath not evidence of the thing, yet it hath evidence of the teſtimony plainly in Scripture) yet that knowledge is not by demonſtration, which Philoſophers call ſcientia ſtrictly, and therefore is obtained not ſo much by diſputation as reſignation, bringing the underſtanding into captivity, ſaith the Apoſtle: and this ſhould be thought on by theſe ſceptique times, who are buſied in knowing but not in aſſenting, which makes them ſo fickle and unconſtant: Auſtin ſaid, that not intelligendi vivacitas, but credendi ſimplicitas tutam facit turbam; but how many like thoſe Valentinians Irenaeus ſpeaks of are puft up with arrogancy and pride in knowledge, as if they could number the hair of a mans head, and tell the ſtars in the heavens, or the ſand on the ſea ſhore!
Laſtly, It cannot be denied but that the Scripture doth attribute ſalvation in ſome places even to this hiſtoricall faith, Mat. 9, 28. Chriſt required only of that 8.blinde man, a faith that he was able to help him; ſo Luke 7. 9. Mat. 8. 10. The faith of the Centurion ſo much commended, ſeemeth only to be of the hiſtoricall truth of Chriſts Divinity and omnipotency. Peters faith which Chriſt ſo praiſed, was only, Thou art the Son of the living God: ſo Martha's faith, Joh. 11. 26. and that is remarkable, 1 John 5. 1. Every one that beleeveth that Jeſus is Chriſt, is born of God. Theſe and the like places make Papiſts conclude that all the juſtifying faith that is, is to beleeve theſe truths only: yea Arminius, and I wiſh not too many of late, hold this to be ſaving and juſtifying faith, when we beleeve that Jeſus Chriſt is the Mediatour, and will ſave all thoſe that beleeve in him, and they are not a| to ſay, that Abraham beleeved no more: I am not now to confute this unſound Tenet; only take notice, That the reaſon why the Scripture ſometimes attributeth ſalvation to the meer beleeving of Jeſus Chriſt to be God, was becauſe the only queſtion then was about the perſon of Chriſt, not the office of Chriſt; The godly doubted not whether if he were the Chriſt he would be a King and Prieſt to them, but whether he was the Chriſt or no; and becauſe it was ſo great a matter to beleeve him to be the promiſed Meſſiah, who was outwardly …o mean and contemptible: Therefore doth the Scripture ſo much magnifie this act. And 2. though the Scripture give ſalvation to ſuch acts, yet it doth ſuppoſe the other, ſo that we muſt compare other places with theſe, and then we ſhall ſee, that it is not enough to give a bare aſſent to theſe things, but there alſo ought to be a powerfull … ence of this faith into our converſation, Theſe things thus explained, let us conſider why ſuch a faith is not enough, that ſo you may not deceive your ſelves. Comfort not your ſelves meerly in this, I have the true religion on my ſide: but rather enquire, whether all the concomitants and effects of it alſo be to be found in you.
Now the deficiency of this faith ariſeth ſeverall waies. Firſt, The ſubject wherein The … cy of this …aith diſcovered. 1.it is, This reacheth no further then to the perfecting of the underſtanding. Whereas full ſaving faith Rom. 10. is fixed in the heart, with the heart man beleeveth, ſo purifying their hearts by faith, and Chriſt dwels in our hearts by faith; ſo that faith extending no further then to the underſtanding, cannot bring that happineſs the Word ſpeaks of. A man of a ſound brain, but corrupt vitals, will quickly go down to the gates of death. Now this is the generall temper of moſt Proteſtants, They have no further work then upon their underſtandings, many times their lives are as noiſome as dunghils; Men are Proteſtants in doctrines, and recuſants in lives, becauſe they refuſe the yoke of Chriſt, and will not ſubmit to his Law. Hell is filled not only with Pagans and Heathens, but ungodly Chriſtians: Truth like Aarons oil muſt not be powred upon the head only, but run down to the heart and other parts: The Orthodox were called Proteſtants firſt, becauſe at the beginning of reformation they made a ſolemn proteſtation againſt thoſe Articles of Popiſh Religion, which were to be eſtabliſhed: but what if thy tongue proteſt for the truth, and thy life proteſt againſt it?
Secondly, There is a defect in its acts, for although this faith carrieth us out to beleeve 2.it as true, yet not to embrace it as good; Whereas the Word of God is not only faithfull, but worthy of all acceptation: It's a frigid expoſition to ſay, that faith it called the ſubſtance of things, becauſe it makes them to ſu…ſiſt in us by way of underſtanding meerly; no, it cauſeth thoſe things hoped for to dwell in the ſoul by ſtrong imbracements, ſo that the heart of a man is knitted to them, Abraham beleeved my day, and rejoyced; The people of God beleeve, and herein their hearts do all burn within them: It's like the burning-glaſſe, which by its beams ſets the prepared object on fire: pray therefore to love the goodneſſe of it, as aſſent to the truth of it.
Thirdly, There is a defect in the efficacy and power of it; True lively faith will 3.like fire devour all droſſe, whereas we ſee the hiſtoricall believer cannot ſubdue ſin. The Jews though they did believe on Chriſt, yet they for fear dared not to confeſs him, becauſe they loved the praiſe of men more then the glory of God; They believed him to be Chriſt, but would not be afflicted or perſecuted for his ſake; ſo John 2. 23. Many beleeved, but Jeſus would not commit himſelf to them, for he knew what was in man; but lively faith would make a man like Paul, triumph over all difficulties, becauſe they look upon the things that are not ſeen: If faith bring Chriſt, the fountain of grace into a mans ſoul, that mans life can be no more conſtantly wicked, then if a man could carry the ſunne in his hand he could walk in darkneſſe. As therefore the people ſtood looking upon John as if he were the Meſſias, and John denyed himſelf to be the Meſſias, ſaying, there is one more noble then I, whoſe ſhoe-latchet I am not worthy to unloſe, ſo do thou ſay, Though there are theſe acts of faith, to know, to aſſent to Gods truths; yet there are ſuch further noble acts, as that theſe deſerve not the name of faith comparatively, ſuch are, to purifie the heart, to juſtifie, to ſanctifie, to keep from all ſin, and to bring Chriſt to dwell in our hearts.
Fourthly, It is defective in its Concomitants; This Hiſtoricall faith is not neceſſarily conjoyned with other graces, whereas a true and lively faith can no more be 4.ſeparated from other graces, then light and heat can be divided in the Sun-beams, for true faith is that branch which ſucks of the Olive fatneſſe, it uniteth us as members to Chriſt, and when we are ſo, it's impoſſible but that power and life ſhould be communicated to us; Hence all thoſe eminent acts of holineſſe ſpoken of Heb. 11. are given to faith, and Gol 5. faith is ſaid to work by love; but Simon Magus had HIſtoricall faith, and it was alone, there were no graces to accompany it. Hence we diſtinguiſh between faith alone in the ſubject, and faith alone in the act of Juſtification. The hand alone receiveth that which is offered to it, but the hand could not do this if it were alone, ſeparated from other parts. Hence it is that Believers and Saints are uſed promiſenouſly one for another, becauſe true lively Believers can no more be without holineſſe, then the Sun dark, or the fire cold: Yet for all this, This hiſtoricall faith is a true faith, and it's the gift of God, even as other common gifts of Gods Spirit are: As copper is a true mettall though it be not gold. By this means it cometh about that a lively faith is proper to the Elect only. Hence it's called the faith of the Elect; and as many beleeved as were ordained to eternall life. Oh therefore conſider your ſelves, you who boaſt of your faith, you who glory in this, that you change not your faith as others do, make diligent ſearch whether it be not a Simon Magus his faith that leaveth thee ſtill in a ſtate of gall and bitterneſſe, I am (thou ſaiſt) for the doctrine of the Church of England, and art thou alſo for the life required in Gods Word?
Fifthly, The deficiency of it is ſeen comparatively, with other graces; If a man make a beaſt of ſuch a grace in his heart, and demonſtrate no reall effects 5.thereof, is it not hypocriſie and deluſion? The Apoſtle maketh a parallell in charity, which gives good words, fair promiſes, but exhibits no reall comfort: Even ſuch a t…ular beleever is a man that aſſenteth to the true doctrine of Chriſt, but neglecteth reall godlineſſe: faith is called the acknowledging of the truth after godlineſſe; when a mans heart comes to be heated with burning love, as well as inlightned with ſhining light, this is of ſure conſequence. All the graces of God have their reall effects, they are not barely notionall, but as fire doth really burn, gall doth really imbitter, ſo doth grace produce its ſenſible, and powerfull effects, Shew me thy faith by thy works, ſaith the Apoſtle: Shew thou beleeveſt there is a God by fearing of him, by obeying of him: Shew thou beleeveſt a day of judgement by preparing to give an account at that time. All grace is for operation as its perfection, therefore the commands of God are for the acts, not the habits, and we may as well carry fire in our boſomes, and not feel it burn us, as carry true lively faith, and it not cleanſe our life.
6. Hiſtoricall faith if not growing into a ſaving, lively way, is but a kinde of hypocriſie and mocking of God; for to profeſſe that we beleeve him to be omniſcient, 6.omnipotent, that all thoſe terrible threatnings belong to us, and yet we live in thoſe ſinnes that will bring thoſe judgements; what is this but to delude God as much as lyeth in us? But be not deceived, God is not mocked: nay we delude, and mock our own ſouls; for ſo ſaith James, If any man ſeem to be religious, and bridles not his tongue, he doth foreign, deceive his own ſoul: put a fallacy upon himſelf, he argueth a non cauſâ, procauſâ. He thinks this outward profeſſion, this ſolemn, externall acknowledgement is enough, and a good cauſe of comfort: Whereas it is none at all: God complains of this of old, that men draw nigh to him with their lips, but their hearts are far from him. Conſider this, you who are apt to judge the people of God that endeavour faithfully to ſecure him, though ſubject to many infirmities, hypocrites and deceitfull perſons; know you are the groſſeſt and moſt notorious hypocrites that ever were; You profeſſe you beleeve in God, you love him; you proclaim to the world, that you think there is an hell and heaven, but is not thy life a flat contradiction of all this? only to all this which hath been ſaid, we muſt adde this caution, that while we make hiſtoricall faith thus ſeparated from a godly life, poſſible in many men, and that it is in effect a dead faith, becauſe it's not available for thoſe neceſſary priviledges of juſtification and ſalvation: yet we lay not any ground for that popiſh diſtinction of a faith informis and formata: an informed faith they call a belief of the truths of religion, without any love to them, or of God: a formed faith they call that which is inabled by love, and animated by that to do that which is holy. Thus they make faith of it ſelf a meer ſpeculative apprehenſion, which is to be moulded into obedience only by love. But this is falſe, for it's true and lively faith that puts us upon loving and doing all for God, therefore called faith that works by love, and I beleeved therefore I spake. Thus Heb. 11. By faith Noah, Abraham, and all thoſe eminent Saints and thoſe glorious acts of holineſſe. Therefore faith is rather a form aſſiſtant of love and other graces, then they of it: Hiſtoricall faith when it's formed into obedience, is thereunto inabled not by love but by juſtifying faith.
Uſe of inſtruction concerning the neceſſity of diſcovering this falſe ſign. There Uſe.is nothing more common then to build all our hopes upon this, that we are for the truth. That as the Jews boaſted, the law was given to them, and not to other Nations: and therefore thought, though they lived in all wickedneſſe, that would ſave them; thus do Chriſtians about Chriſtianity: Oh, they beleeve as well as any; They will live and die good Proteſtants, not attending to what iniquity may be ſeen in their lives: but what are thy oaths, thy luſts, thy oppoſings of godlineſſe? are theſe ſigns of a good proteſtant alſo? There was one Eunomius a wretched heretique in the Church, and he taught, that whoſoever would be of his ſect, a diſciple unto him, his very faith would be enough to ſave, though he ſhould commit the moſt flagitious crimes that ever were; and do not we thus about the true religion? The Antinomian he makes that a dead and dangerous faith, when we doe not beleeve that God ſeeth no ſinne in us, and that we are as perfectly righteous as Chriſt, and therefore chargeth all the godly Miniſtery and people of England with no more then a dead faith: but we ſee that is a dead faith in Scripture ſenſe, which doth not inable to all mortification, and godlineſſe: Therefore the Antinomian faith is a dead faith in the Apoſtles argument: Well then, let none run to this altar, He is a good Proteſtant, if ungodly in life, for it will fall out to him as to Joab, though at the horns of the Altar, he will be dragged away, and adjudged to eternall death. Many complain the Creed is baniſhed out of the Church, and they conſider not they have long agone baniſhed it out of their lives; for what doth not thy prophaneſſe, thy impiety, ſay there is no God, there is no reſurrection, there is no day of judgement? How can ye beleeve (ſaid Chriſt) when ye ſeek the glory of one another; Alas that ſeemeth a ſmall matter, how can ye beleeve, when you oppoſe and ſcoff at godlineſſe, prophane Gods Sabbaths, neglect all Family duties? Conſider you are not only called out of Popery to have a better religion, but out of the world to live better lives.