COHERENCE.

THE Author having in the end of the former Chapter spoken of Faith, makes a digression upon that occasion to ex­plain the Nature of Faith more larg­ly, and produceth many examples of faithful men to provoke the Hebrews to imitate their Fathers and others in the Holy Faith, and thereby to endure afflictions, and to overcome them by Faith, as they had done.

EXPLICATION.

These words are no Definition of Faith,Chap. 1. Of Faith. no more than those, Chap. 12.29. where God is called A con­suming Fire, are the Definition of God.

FAITH is a Thing Indefinite, and is not define­able, because it is so general a Thing, that no Ge­nius will comprehend it; yet it may be designed, a high Esteem of Gods Existence, Power, and Goodness. Besides, definitions are dangerous; if in the Civil, much more in the Divine Law.

Two Notions are here laid down, as Principles and Elements, to conclude, that Faith was in those persons hereafter mentioned.

1. The Substance of Things hoped for, is Faith. 1. Where Things hoped for do subsist, there is Faith; or where Things to come are present, there is Faith.

2. The Evidence of Things not seen, is Faith; or where there is a sight of Things not seen, there is Faith.

These Principles are taken from the Object of Faith, Good Things to come, and therefore absent and unseen: But when the Soul apprehends them as present and visible, then she believes and hopes — For hope that is seen is not hope: Rom. 8.24, 25. for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. A great Argument to Patience, by having an Eye to the Recompence of the Reward, and to the Price of the high Calling, which is layd up for us [Page 3]in Christ, which causeth us to endure the Crosse, and despise the Shame.

A great Argument to live by Faith, as if the Things were sensibly present, and seen; yea, by Faith they are made present, and seen; for Faith is the substance of things hoped for, and the evidence of Things not seen.

Where therefore these Two Principles and Ar­guments are, they do necessarily inferre true Faith; and they do shew the excellency thereof, by the great effects of Patience and Courage, which were wrought in the hearts of those famous Worthies, whereby they obtained so good a Report from God, who highly favoured them, and rewarded them for all their sufferings.

The several Instances are very remarkable.Chap. 2. of Examples of Faith.

Ver. 3. The World framed by Gods Word, Things seen, made of Things that do not appear, but are understood by Faith.

By the Things now seen, we have a sight of things unseen, done long before our times. The Scripture makes Faith of it—Let there be light: Gen. 1.3. Ps. 33.6. and there was light, &c. —By the Word of the Lord were the Heavens made, &c. He spake the word, and it was done.

We now see Trees of Trees, Living Creatures from Living Creatures, Men from Men; but these first Trees, Creatures and Men, had not their be­ginning from these we now see,Wisd. 11.17. but from the Chaos or Deep without Form.

Ver. 4. Abel offered a more excellent Sacrifice than [Page 4] Cain by Faith, (he leaves out Adam for his Sin) Abels Sacrifice was not more valuable than Cains, but more acceptable for his Faith. The other was, the Sacrifice of a Fool, i.e. a sinner, this of a wise man, i. e. just.

Vers. 5. Enoch was translated by Faith,Gen. 5.21. for he walked with God, and so pleased God; how, but by Faith? for without Faith it is impossible to please God.

Vers. 7. Noah prepared an Arke by Faith, i. e. in hope of Gods promises. He had a sight of Things unseen, i.e. of the Floud yet to come, a Subsistence of Things hoped for, i. e. safely from the Universal Deluge.

Vers. 8. Abraham sojourned and looked for a City to come by Faith, Vers. 27. and offered up Isaac the Child of Faith in the Promise, not Nature.

Vers. 11. Sarah by Faith conceived in her old Age, above the strength of Nature.

Vers. 20. Isaac blessed Jacob and Esau concerning things to come in the Promised Land.

Vers. 21. Jacob dying in Faith and worshipping, blessed his Sons to the Promised Land.

Vers. 22. Joseph by Faith gave Commandement concerning his bones to be buried in Canaan.

Vers. 23. Moses by Faith was saved from drowning, and re­fused to be called the Son of Pharaohs Daughter; choosing rather to suffer affliction with the People of God, than to enjoy the Pleasure of sin for a season.

Vers. 30. The Walls of Jericho fell down by Faith.

Vers. 31. Rahab by Faith perished not with the Unbelie­vers.

So Gideon, Barak, Sampson, Jephthah, and David, Samuel, and the Prophets; who by Faith subdu­ed Kingdoms, and wrought Righteousness, obtai­ned the Promises, endured tortures, stopped the mouths of Lyons, quenched the violence of Fire, waxed valiant in fight,2 Mace: women received their dead raised to life again, &c. Heb. 11.35.

All this Faith arose not from any cleer Promise of a Resurrection,Chap. 3. Acts of Faith. but hoping in Gods Power and Goodness, beyond this Life they endured all things here patiently: Much more may we that have a full and open Promise, and Example of the Resur­rection, by him that first brought Life and Immor­tality to light through the Gospel, and is the first born from the Dead, and the first fruits of them that slept.

Thus the Things that are absent from us, and do subsist in themselves, are made to subsist to us by our Faith. As Christs Birth, Life, Miracles, Suffe­ring, Death, Resurrection, Ascension, Glory, all real in themselves, subsisting, though before our times, yet are made present by Faith: So our Resurrecti­on, Ascension, and Glory Eternal, not yet come nor seen, but are made present, and visible by Faith, anticipating their being to us, before they be: For we live by Faith here, and not by Sense. And blessed are those that have seen Christ in the Flesh, and the works that he did, and heard his words; yea, but much rather blessed are they, that have ne­ver seen, nor heard him, or his Works or Doctrine, and yet have believed.

And this is truly to know Christ, and by this knowledg of Faith, Christ is in us, and we in Christ. For we know not Christ now after the Flesh, but after the Spirit, i.e. as he is spiritually present with us by Faith, and will be eternally present with us by sight. For although we had lived in his time, and known him after the flesh, or been his Natural Mother, Sisters, or Brethren; yet from henceforth by our Faith, we should have known him no more in that state of weakness and Mortality of Flesh, but in a farre better state of Eternal Glory and Power in the Spirit. And in the Union and Communion with him by Faith. And so we do know him, and by the hearing and believing of his Word, we are made one with him and he with us; are flesh of his flesh, and bone of his bone; are his spiritual Mother, Sisters, and Brethren. Having fellowship alrea­dy with the Father, and with the Son, by the Spirit of the Father and the Son, and are already in heavenly places in Christ Jesus; For Faith is the Sub­stance of things hoped for, and the Evidence of things not seen.

Doctrine.

1. The Subject of this Text, is Faith.

2. The Circumstances are two:

• 1. The Substance of things hoped for.
• 2.
  Chap. 4. Of the fruits of Faith.
  The Evidence of things not seen.

3. The Reason is, Because Faith obtains a present Right to a future Blessing, and an earnest and assu­tance thereof, and an Expectation of the full Pos­session.

4. The Reason of this Reason, is from the Nature of Faith, which is not only an Assent to the Truth of Gods Promises, with a Reliance and Dependency upon God for the performance of them, but an acceptation and embracing them upon the condi­tion of Holiness, that they are offered unto us; which Faith is therefore accounted unto us for Righteousness. That is, whereby we have a true Right, Interest, Title and Claim to the Inheritance of the Kingdom of Heaven, which is the Thing pro­mised unto us.

This Description of Faith is thus illustrated unto us.Chap. 5. Of the Desc [...]ip­tion of Faith.

1. God makes a Promise of Eternal Life, and in or­der thereunto of the grace of Adoption, and for­giveness of Sins, and the gift of the Holy Ghost. Thus God gives his Faith unto man, is Gracious to pro­mise, being moved thereunto only by his free love in Christ, without our supplication, or the media­tion of any Creature.

2. God stands to his Promise thus made, and keeps his Faith; for he is faithful that hath promised, and keepeth Covenant for ever.

3. Man accepts and entertains this Promise made by God, which is a taking of the Faith given, tru­sting firmly to the giver for the full performance of it in due time.

4. Man makes a Promise to God, that is, he gives his Faith to God, to work that righteousness which God hath required at his hands, by the help of his grace.

5. Man stands to his promise and Faith, which he hath given to God, by the performance of that duty of Love, which God hath required of him, with all his heart, soul, and strength, by the same Grace.

6. God accepts this Promise or Faith which man hath given to him, that is, God takes his Faith gi­ven, and trusteth to the Giver, expecting the perfor­mance of it.

This is a mutual Contract betwixt God and Man, as that in Marriage, a mutual Assent and Consent, giving and taking of each other.

This is the Covenant of Grace made between God and man,Chap. 6. Of the Covenant of Grace. whereby both parties are made sure together: This is our Faith.

God reveals his Promise, Law, Will, Word, Testa­ment, Covenant, Ordinance, Grace; God calls, moves, perswades, draws, invites, allures, by all gra­cious and proper means, fit for a rational spirit to receive.

When the heart hears, understands, is invited, moved, perswaded and drawn, that is, accepts and embraces the offer of Grace, then man believes.

When the Heart stoppeth the Ear at the voice of this Charmer, though he charm never so often, never so wisely; when he refuseth, rejecteth, or embra­ceth not, then man disbelieves, then he is condem­ned of himself, because he maketh God a Liar, who is Truth its self, and cannot lye. As when a Rebel hath pardon offered by his Prince, and will not accept it upon the condition of future Loyalty, he [Page 9]deserves to dye, if he had ten thousand lives.

So when the heart hath once accepted the free grace and love of God, and afterwards falls off, and embraces this present World, being weary of obe­dience, and unwilling to exercise mortification and self-denyal; then man is said to deny the Faith, and to make Shipwrack of Faith, and of a good Con­science.

So then the Acceptation of Gods good Word and Promise is True Faith, and by it the Believer obtains Righteousness, even the Righteousness of God which is by Faith.

And this is our Justification,Chap. 7. Of Justifica­tion. that is not only to the forgivenesse of our sins, but to a present Right of being the Child of God, and Heir of God, and Co­heir with Jesus Christ, and hath thereby the Spirit of God given unto him, which is the earnest Evi­dence and Assurance of his Salvation, and accor­dingly hath Hope of the future Possession of the Inheritance which is by Promise. And thus the just man lives by his Faith, and waits patiently upon God for the fulfilling of his word. And this his Faith stayes his Soul from fainting, and is unto him the Substance of things which are yet to come, and otherwise as to him do not subsist, and is unto him the Evidence of things not seen, and otherwise as to any mortal Eye, cannot be seen.

Thus Abraham believed in God, and it was ac­counted unto him for Righteousness, that is, Abra­ham believed in God and thereby was justified; for St. Paul alledgeth these words to prove the Doctrine [Page 10]of Justification by Faith: and to account any Right to any person, is to justify that Person, or to have Righteousness imputed to him, Rom. 4.6. Gal. 2.16. So had Abraham a true Right by his Faith to have a Son and a numerous Progeny, and to possess the Land of Canaan.

And this is our Evidence also, That

• 1. We have a Right to Heaven by Faith.
• 2. We hold it by Works.
• 3. We expect it by Hope.

So Faith is a Passive Act of the Will, receiving, holding and embracing Gods offer; as the Fathers that were perswaded of the Promises of God, and saw them a far off and embraced them; as they that heard the word,Heb. 11.13. and received it with joy: And to as many as received Christ which was the Pro­mised Seed,Luc. 8.13. to them gave he Power, that they should be called the Sons of God.Joh. 1.12. So it is a Passive Act of the same Will, to refuse or reject what is offered, as the Text speaks — See that ye refuse not him that speaketh from heaven. — He that re­jecteth me, and receiveth not my words, hath one that judgeth him, Heb. 12.25. Joh. 12.48. &c. Thus the Lawyers rejected the Counsel of God against themselves, and there­fore accounted themselves unworthy of Eternal Life.

Gods Promise imputes a Present Right to a fu­ture Blessing,Chap. 8. Gods Promise. which are two Acts of Gods will. Hence God requires an Acceptation of that present Right, and an Expectation of the future Blessing, which are two Acts of mans Will, correspondent [Page 11]to the two Acts of Gods Will, of imputing a Present Right, and a future Possession of a Biessing.

This is Gods Promissory Will, which is not at all compulsatory, but invitatory, altogether leaving us freely to our own choice. And this Acceptance is Faith, and this expectance is Hope agreeable to the will of Gods Promise.

Thus Gods Precept, which is the condition of his Promise, imposes a present Band to a future ob­servation of some Duty, as the works of love,Chap. 9. God's [...]recept. which are two Acts of Gods Preceptory Will. Hence God requires submission to this present Band, and performance of the future Duty, which are two Acts of mans will, agreeable to the two Acts of Gods Will.

This is Gods Preceptory will, and this is compul­satory, not Invitatory to leave us free to our own choice to obey, or to transgress, but legally binds us to obedience. And this obedience if freely per­formed, not for fear of Punishment, is Love, which is the fulfilling of the Law in an Evangelical way.

Gods Precepts are his Revealed Will or Word, proceeding from his Holiness; and Gods Judg­ments are his revealed Will or Word, proceeding from his Anger: But Gods Promises are his revea­led Will or Word, proceeding from his Love. This is Gods good Word, or his good Promise.

Therefore an Assent to Gods Precepts and to his Judgments, is Faith to convict a Sinner of his Transgressions, and the guilt of Punishment due to [Page 12]him for the same: But an Assent to Gods Promi­ses, and an Acceptance of them, is faith to justify to a present Right to a future Blessing.

Thus Abraham, and Sarah, accepted the present Right, and expected the future blessing by faith and Hope.

And so the faithful accept the present Right, and expect the future Blessing by Jesus Christ, and have it by Faith and Hope.

And though we dye before we possess it: yet we dye in faith, and lye down in hope to rise again to the possession of Eternal Glory. For so the faith­ful are said to be perswaded of Gods promises, ha­ving seen them a far off, and imbraced them—All these dyed in faith, Heb. 11.13. having not yet received the full fruition of the Promises, and their flesh rested in hope to put on a glorious and blessed Immortality. There­fore my Deerly beloved Brethren, be ye stedfast and un­moveable, allwayes abounding in the work of the Lord, forasmuch as ye know, that your labour is not in vain in the Lord. For Faith is the substance of things hoped for, and the evidence of things not seen.

Coroll. This faith is a Passive Act of mans Will, recei­ving and embracing that state or condition into which Gods love puts us, to have a present Right to a future Reward.

Thus in making faith, the Action is on Gods part; and in taking faith, the Action is on Mans part. And this is noble and free in God to promise and perswade, and in Man to be perswaded and to re­ceive what God gives. What can be more easy [Page 13]and reasonable, then to say Amen to Gods Promi­ses, only this Fiat quod dicitur, Lord here I am to do whatsoever thou wilt have me to do. Thus the Blessed Virgin answered; Be it unto me even as thou hast said. Give Lord for thy servant is ready to receive, And that with a glad heart too, to obtain such rich Grace from the God of all Grace.

This is Gods drawing of us with the Cords of a Man, which makes his Yoke easy, and his Burden light, and all that refuse to be perswaded are left without all excuse. For how often hath God stood at their door and knockt, how often would he have gathered them together into his congre­gation to be partakers of his Benefits with his faith­full People, but they would not; therefore these things are justly hid from their Eyes.

Chap. 10. Of both Cove­nants.This is to be in Covenant with God, When Gods Sponsions are Double Acts of his Will, devi­sing a present Right to a future Blessing, and Mans Responsions are Double Acts of mans Will, accep­ting this present Right to a future Glory. And so our will becomes agreeable to Gods will, touching one thing to be had of God, which makes a per­fect Covenant of Grace justly so called, because God was moved to make that Covenant meerly by his Grace, and because the Matter of it is very gra­cious. So Gods Commands are Double Acts of his Will for a present obligation to a future duty, and mans yeeldings are double Acts of his Will, to a present Band to a future duty. So our Will becomes agreeable to Gods Will, touching [Page 14]one Thing to be done of man, which makes a per­fect Covenant of Works justly so called, because mans duty is a work, and the matter of it is Labour. For God Covenanted with Abraham, that he should walk before God, and be upright, and that every male of his should be Circumcised. And God co­venants with us, That we should be poor in Spirit, mourn, Matth. 5. hunger and thirst after Righteousness, be pure in heart, merciful, meek, &c. which is laborious.

Concl. Therefore Gods Promise is a Covenant of Grace, and Gods Precept is a Covenant of works, and Gods Judgment is a Covenant of Curses, which we un­willingly enter into, but the two former willingly.

Therefore a full Right, Interest, Claim or Title of an Inheritance to come, together with an earnest penny given and received, is the substance and evi­dence of that inheritance to the Heir thereof, and he is as sure if he hold his Right given, as if he actually enjoyed it.

Therefore the Scripture saith,Eph. 1.3. We are already in heavenly places in Christ Jesus. And God hath raised us up together, and made us to set in heavenly places in Christ—He that Believeth hath everlasting life, Eph. 2.6. and I will raise him up at the last day. —Christ is the first fruits of them that sleep.

Now if the first fruits be holy, then the whole Lump is holy. If Christ be the first fruits of the Resurrection to Glory, then all that are Christs, even the whole Harvest of the Faithful, shall rise to the same Glory. And therefore Christ is called the First Born from the Dead, our Elder Brother, the [Page 15]first Born among many Brethren; and if the first Born be risen, then shall the second and third Born, and all the Brethren that are born of the same God, rise from the Dead, and be partakers of the same Inheritance of Glory with Christ their Elder Bro­ther, in whom, and by whom they have right to be the sons of God by the Grace of Adoption and Regeneration, as he had by Nature and Generation.

If Christ be the Head, then the Faithfull are the Body. And if the Head be risen, the Body shall follow after. For our Flesh is in Heaven already. And as sure as Christ is in Heaven, so sure shall we be also. For where he is, there we shall also be, and Christ is gone before to prepare a place for us, that where he is, there we might also be. And in his Fathers house there are many Mansions and Portions for all his Children. And where the Carcass is, thither will the Eagles be gathered together.

Application.

Chap. 12. Of Comfort.For Comfort and satisfaction to all. Godliness hath the Promise of this life, and of that which is to come.

Things to come are made Present, and things un­seen are made to be seen by Faith. God will have us to walk here by Faith, and hereafter by sight.

Here we believe and see a farre off, hereafter we shall enjoy and see cleerly.

Here we know and see darkly as in a Glass, there we shall see Face to Face, and know even as we our selves are known.

We are sure we are now the Sons of God, we [Page 16]know not yet what we shall be, but this we know, that when Christ shall appear, we shall appear also with him in Glory.

Chap. 12. Of Priviledges by Faith.For look what Right Christ hath by Nature to the Love of his Father, who hath made him Heir of all things, The same in kind, though not in degree, have we by Grace in and through Jesus Christ, to be the Heirs of God, and Coheirs with Christ Jesus; and consequently, as younger brothers, to Tast of the same Inheritance.

By Faith we see and feel these absent and invisi­ble things of God, and know the heighth, and length, and depth, and breadth of the Love of God in Christ Jesus, which otherwise passeth all knowledge; For neither Eye hath seen, nor Ear hath heard, nei­ther hath it entred into the heart of man to con­ceive, what things God hath laid up for those that fear Him.

Chap. 13. Of Assurance.Evidence and Assurance. Faith, and the Spirit of God, are both these to our Spirits.

In the exercise of my Priestly office, I have oft heard the sad complaints of poor devout Souls for want of Assurance; and that they had not interest in Christ, no faith, no comfort, they could not pray, nor do any good, and God had forsaken them. And alas, what should they do?

Chap. 14. Miserable Comforters.To this, unskilful men, Physitians of no value, miserable comforters, such as preach Christ out of no good will, but envy eternal happiness to others, and would engross it wholly to themselves, make many sad answers. Their Eye is evil, because Gods [Page 17]is good; niggardly Stewards to a Bountiful Master. Whereas they ought freely to give, as they have freely received, and dispense the misteries of Salva­tion with a most bountiful hand. Hard Fathers, that had rather give a Stone, then an Egge, and a Scorpion rather then a Fish, of Soure, Sullen, Ghost­ly, Saturnine Aspect to some, driving them into de­spair, calling them Reprobates, such as have no share in Gods Promises. These men are farre from our Saviours Temper, who came to seek and to save that which was lost, to call sinners to Repentance, to Preach the Gospel to the poor, Deliverance to the Captives, Recovery of sight to the blind, and to pro­claim the acceptable year of the Lord. The smo­king Flaxe he did not quench, and the bruised Reed he did not break; and of those that came unto him he rejected none, but invited all that were heavy laden with the burden of their sins, that they might find rest to their Souls. They have forgotten the Precept of the Apostle, Let the same mind be in you, that was in Christ Jesus.

On the contrary, they are fair, frolike, boon, buxome and debonair to themselves, and to such as are of their own Pharisaical Sect. They can sow pillowes under every such Elbow, and dawb with untempered morter, and Preach pleasing things to such as fill their Purses.

These can make a great gain of Godliness, can make it the fashion to move scruples, and create doubts and fears in the tender consciences of poor Creatures, teach them to whine and cry as a Wo­man [Page 18]in her pangs, and call this the spiritual Throwes of the New-birth: but they must come to them to be their Midwives, and to resolve all their doubts, and be delivered from all their fears; and thereout suck they no small advantage.

They have set up an Assurance-office, and to them these Adventurers must come to secure them for their prosperous voyage to Heaven.

They can make a Fair and Market for Pardons, as well as the Papists by their Indulgences. 'Tis the same trick under a diverse and more cleanly conveyance.

The same thing is done by their assurances, as is done by the Popish pardons.

They cause poor Souls to pin their salvation up­on their sleeves, to hang their hopes upon their Teachers Girdles, and make the Disciples live or dye by the Breath of their mouths, stand or fall, thrive or be undone by their smile or frown: In a word have absolute dependance from them.

This is to Lord indeed over mens soules, and yet these men shall be admired, and humbly sought unto by Rich Presents, and glad they can get a glance or nod from the man of God. Thus they lead along multitudes, carrying them like Pitchers by the Eares, in as much ignorance and security, as the subtilest Jesuits or any other Orders can do.

Those of their select flock shall be the elect, and never fail. Slips and frailties may be in the Babes of Grace, but come to them, and all shall be made up again. God sees no sin in them, and they are in Heaven already.

As for others they shall be Reprobates and Cast­awayes, such as have the Mark of the Beast, no signes of Grace nor Evidences for heaven at all.

Let the World take heed of these men, both amongst us, and the Church of Rome.

Chap. 15. Of reso ving of Doubts.But they that are the True Interpreters of Gods Word, few among thousands, that are able to speak a word of comfort in due season to weary soules; These can shew unto man his Righteousness by Faith, and save a soule alive, plucking them out of the Jaws of despair, and to find a Ransome for them.

What heart so merciless, that will not, having power, draw a poor Captive out of the Dun­geon?

To such soules as these that are thus fearful I would say as Christ did, fear not, be of good cheer, thy Faith hath saved thee, Why do ye doubt, O ye of little faith?

To these I say, they have Faith, and have an In­terest in Christ; because they desire it, and do their utmost endeavour to please God.

And what if they feel no comfort, nor can find these marks men talk of, and can not pray eloquent­ly, nor preach, is this for want of Grace? You know what the Scripture saith, — Lord, have we not taught in the streets, and in thy name cast out Devils, and done many mighty works; yet for all this, Depart from me, for I know you not, ye workers of Iniquity.

Nay, their spirits do pray, though their tongues want utterance, and the Spirit helpeth their infir­mities [Page 20]with sighes and groans which they cannot utter.

And surely if they be asked, if they would part with the hopes that they have in Christ, they would not do it for ten thousand Worlds.

This is their Case and Condition; They have lowly dispositions of mind, the best of all; and they have melancholy tempers of Body, the worst of all. This is the true cause of their speaking after this manner from their sense and reason, not from their Faith.

And as for Assurance, what Assurance would these men have? Would they look into Gods Book, and see their names written in the kingdome of Heaven; or is there any such Book; or if there were, Do they look for a special Revelation? This is an unreasonable request, wherefore serves Faith? but to be the substance of things hoped for, and the evidence of things not seen.

If they yet urge and say, they feel no comfort, I answer. Let them be content to want the sense of Comfort, Faith is all in all to supply all our Wants, and there is joy and comfort enough in Believing; For I believe what I feel not, what I understand not. I live by Faith, and not by sense. I believe against hope, and above hope, and contrary to hope. I can­not define what Faith is: but this I can tell, that I do believe, and I know in whom I trust; and though I know not how the grace of God comes into my heart, nor when, yet I believe that I have it; and though the Lord kill me, yet will I trust in him.

Chap. 16. Faith about sense.Remember Abraham. The Promise was made to him, that he should have a Son though he was old, and Sarah was past Child-bearing, insomuch that she laughed, and said, Shall Sarah which is old bear, my Lord being old also? Yet Abraham believed, that God was faithful that had promised, and able to raise up Seed unto him, (though he knew not how) though it were out of the very stones. And Sarah believed also, else she could not have conceived; but by her Faith she did conceive, and the Child was the Child of Promise, by the mighty Power of God, above the strength of Nature.

And again, when that Son was born and grown towards maturity, God commanded him to be slain, what hopes had Abraham then? Yet he stag­gered not, but believed still, and God counted it unto him for Righteousness.

Thus Job was tempted by his Wife to trust no more in God: Dost thou not see, how thy goods are consumed with fire from heaven, Thy children all de­stroyed by the fall of a house upon their heads, And thou thy self art forsaken of thy friends, and smitten in thy Body, art a very Dunghil upon a Dunghil, And dost thou retain thine integrity still? Wilt thou serve such a God, that rewards his servants no better? Curse God to his face and so dye, for 'tis to no purpose to serve him any longer. But what said Job, Thou speakest like one of the foolish women. Dost thou think that we shall re­ceive good at the hands of God, and not receive evil also? Though he kill me, yet will I trust in him. In all this Job sinned not, nor spake unadvisedly with his Lips, nor charged God foolishly.

Thus David, according to sense, was almost gone, his feet had well nigh slipt, when he considered his own sufferings and the prosperity of the ungodly, Till he went unto the Sanctuary of God, and consi­dered better, and then he condemned himself for being so foolish and ignorant, and even as a Beast before God.

What think ye of Christ himself? Was he not a man of Sorrows, and acquainted with Griefs; and there was no beauty in him, and men hid their fa­ces from him, and he was despised and rejected of men, and endured the contradiction of Sinners, and there was no sorrow like unto his sorrow, Did he not cry out in his Agony upon the Cross, My God, my God, why hast thou forsaken me? Was he there­fore quite forsaken, because he suffered such things? Was he not the Son of God, and the Beloved of God still, Though he felt no comfort for a time, while he grapled in the fearful Dark, and no Beam of comfort did shine upon him?

And if these things were done to the green-Tree, well may they be done to the dry.

If the Lord himself was thus served, do we think to fare better then he? It is well for us, if we be as our Master.

When Jonah was in the Whales Belly, and was gone down to the bottom of the Mountains, and the Earth with her barrs was about him as he thought in the judgement of his flesh and bloud, for ever; and the weeds of Despair were wrapped about his head, that he had little hope in reason ever to see [Page 23]the light of the Sun more; yet by his Faith did he raise up his mind to look up once more towards the holy Temple of God, and cry for Deliverance, and it was granted unto him.

St. Paul was in long and great distress, when he had a Thorne in the Flesh, and the messenger of Satan was sent to buffet him, who in his fierce wrath did lay sore stripes upon him, which made him pray once and again, and yet he was not delivered; ne­vertheless this Answer was given him from God, That his grace should be sufficient for him: and this stayed his spirit, and kept him from Despair.

And what though my condition be sad, and so, that I have little or no joy in this World? And what if I should go mourning from my Cradle to my Grave? If it be the will of God, I will bear it. I will say to my soul, Why art thou so vexed, and why is my spi­rit so disquieted within me, Put thy trust still in God, and he will cause every thing to work together in the end for his own glory and for the good of all such as fear him. I reckon, that all the Afflictions of this life, are not worthy of the glory that shall be revealed.

I cannot tell the Reasons of Gods workings, but this I am sure, that though the wayes of God are often secret, yet they are alwayes just, and the Judge of the World must needs do right; and there­fore he can and will do me no wrong. Here there­fore I am under his hand, as the Clay is under the hands of the Potter, Let him do with me what seemeth good in his own eyes.

I am content, and count it an honor to be con­formable to Christ in his sufferings; and this I gather by my Faith, That if I suffer with him, I shall also be glorifyed with him. And therefore in my Pati­ence I possess my soul still, and count it good to wait upon God; though I see and feel no comfort, yet I will stay till it comes, and it will come and will not tarry; and though it never come, yet will I serve my God, and I know in whom I have trusted: My heart is fixed upon the sure mercies of David, and there I cast Anchor: I build my House upon this Rock of Christ; and though the Windes do bluster, and the Waves rage and rore horribly, yet I am sure I shall not sink under them, nor split upon the Rocks of Despair.

Though I do stick deep in the Mire and Clay, and the Waves go over my head; nay, though I be trod upon as the dirt in the streets: yet I have a God still that owns me, and knows my soul in all its Adversi­ty, and will never leave me nor forsake me. Though my father and my mother forsake me, and all the comforts of this life take wings and fly away from me, yet I will go unto my God, and to the Throne of his Grace, for Grace sufficient to help me in the time of all my need. Out of the Deep therefore will I cry unto God, and he will hear my voice, and in his due time and in his own way he will deliver me from all my fears.

When the Israelites had the Red-Sea before them, and their Enemies behind them, that there seemed to be no hope, but that they must be swallowed up [Page 25]one way or other; yet then they were bidden to stand still, and see the salvation of God, who made bare his Arme, and stretched forth his right Arme to save them.

Be not therefore affrighted, O ye faithful soules,Chap. 16. Counsel. at the multitude and strength of Temptations and miseries here in this World: know this, that there are more with you, then are, or possibly can be a­gainst you. It is Christ that is your Captain, March under his Banner against the World, the Flesh, and the Devil, and at last you shall be more then Con­querors, and shall tread Satan under every one of your feet.

Be not troubled for want of Assurance. This is your Assurance, That you believe in the Son of God. I demonstrate comfort Thus,

1. God is Faithful that hath Promised, he can ne­ver fail.

2. Christ is faithful, in whom, and to whom the Promises are made, and he can never fail; for the Pro­mise is sure to all the Seed.

3. The Holy Ghost is faithful that Seals the Pro­mises of God to our Souls, and he can never fail, The Spirit of promise to all the Seed.

4. Therefore the faithful that receive and rely upon these Promises, shall never fail; for they are in Christ the Promised Seed. As for flesh and blood, though that be weak, and afflictions very grievous to it; yet let the spirit be but honest and willing, and then fear nothing. For to him that hath, though never so little, true faith shall be given; full mea­sure, [Page 26]pressed down and running over, shall God give into his bosome. To him that is never wanting to himself, God will never be wanting. Do but desire, and God will help, do but seek, and thou shalt find, ask and have, knock and it shall be opened unto thee. If we that are evil, know how to give good things to our Children, how much more shall our hea­venly father give good things to them that ask him. And hath he not promised, that whatsoever we shall ask of him in the Name of his Son, he will give it us; and having given us Christ, how shall he not with him also give us all things that he in his wisdome and goodness knows to be necessary for us? And having our Portion, let us therewith be content.

Look therefore Sin, Misery and Death in the face, and Trust in God still.

Look only upon Sin, and Misery, and Death, and Hell with the Eye of Sense, and dye for fear and despair: but look with the Eye of Faith beyond all these at the glory that shall be revealed, and live for evermore.

Consult not with flesh and blood; for if you do, you will droop and fall: but consult with the Spirit by Faith in Gods Promises, and he shall strengthen thine heart.

I have nothing to comfort and satisfy me and assure me in life or Death, but my honest and faith­ful desires. If I be a Hypocrite, I can have no com­fort; but if I be true and upright to God, to the World, and to my own soul, and do all I can to please God, and to keep my Conscience void of [Page 27]offence towards God and towards men, though I am clothed with innumerable frailties, and imperfecti­ons, yet I am sure God will pardon all for Christ his sake; only let me be valiant and of a good courage.

And though I see no comfort coming to me in this life, or very little, let me not be disheartened for this, nor judge of Gods favour by what I see or feel, but by what I believe and hope for; for the things which are seen or felt are but Temporal: but the things which are not seen nor felt here, are Eternal. And what I see not and enjoy not now by sense, I do see and enjoy by Faith, and shall see and enjoy by sight. And till then I content my self with the sight and fruition which I have, which is to me an Evidence and full Assurance of what I shall have.

Therefore, Deerly beloved Brethren, be ye stedfast and unmoveable, alwaies abounding in the work of the Lord, for as much as ye know that your labour shall never be in vain in the Lord; for faith is the substance of things ho­ped for, and the evidence of things not seen. Amen.

EXPLICATION.

THis Apostle saith —Righteousness cometh not of the Law, Gal. 2.21. Gal. 3.18. —And the Inheritance is not of the Law, but by Promise, and faith in that Promise. Both these sayings carry the same sense: that is, The right of an Inheritance (which is the best Right,) cometh not of the Law, but of Faith. And both these sayings carry the same Reason, because they argue the same Conclusion, viz. That a man is not Justified by the Law, but by Faith; For if a man be Justified by the Law, or if his Right of Inheritance be by the Law,Ro [...]. 4.14. then Faith is made void, and the Promise void: But being justified by his Grace, Tit. 3.7. we are made heirs to the hope of Eternal Life.

So that to be justified by Faith, and to be made an heir of God, are all one in effect, or the latter is but the property or consequent of the former. In like manner to be counted Righteous, or as in the [Page 30]Text, for Faith to be counted for Righteousness, is all one as to be justified; For St. Paul alledgeth these words to prove the Doctrine of Justification by Faith: and to have Right accounted to any person, is to justify that Person, Rom. 4.6. Gal. 2.16. There­fore this great saying, That Abraham believed in God, and it was accounted to him for Righteousness, is to this effect. That Abraham was justified by his Faith.

The Subject is Justification.

The Points, 1. God, 2. Account, 3. Thing, 4. End.

God the Cause of Justification:Chap. 1. God justifi s. Rom. 8.33. Gen. 15.6. —It is God that justifieth, so the Hebrew Text; Abraham believed in God, and he imputed it to him for Righteousness. God was the Agent that imputed Faith to Abraham for Righteousness. St. Paul follows the Septuagint, but the sense is all one. For if actually God imputed Abrahams Faith unto him for Righteousness, then it must needs follow passively, that Abrahams Faith was imputed to him for Righteousness.

2. The Account.Cap. 2. Accounting. The Word [...] is rendred, reasoning, concluding, numbring, reckoning, impu­ting.

The great Arts of counting are Logick and Lo­gistick.

1. Logick is the counting of Sayings, according to their rations or reasons, as they are composed into their Conclusions, and resolved into their Prin­ciples.

2. Logistick is the counting of Numbers, accor­ding to their rations or rates, as they are compo­sed [Page 31]into their Powers, and resolved into their Roots.

And as in Logick the Conclusion is the effect of two Sayings rightly figured, when one of those Say­ings is the cause of that effect, and the other Saying is the reason or mean between the Cause and the Effect: So in Logistick, The Power is the Product of two Numbers rightly multiplyed, when one of those two Numbers is the Root of that Power, and the other is the Rate between the Root and the Power. Both these Countings or Reckonings, or Reasonings, do manifest the ration or Rate of a Saying to a Saying, and of a Number to a Num­ber.

So that to Account, is to conclude by Reasoning or Numbring; by arguing to find the Conclusion; by addition to find the Total, by Multiplication the Product, by Division the Quotient.

The Word is used thus in several places.Rom. 6.11. —Reck­on your selves to be dead unto sin, &c.Ro [...]. 3 28. Rom. 8.18.—Therefore we conclude that a man is justified by Faith, —I reckon that the sufferings of this life, are not worthy of the glory that shall be revealed, Heb. 11.19. Rom. 4.19. —Accounting that God was able to raise him up even from the dead. —We say, that Faith was reckoned to Abraham for Righteousness. —The children of the Promise are counted for the seed. Rom. 9.8. Rom. 4.4.8. —Now to him that worketh the reward is not counted of Grace but of Debt: —Blessed is the man to whom the Lord will not impute sin. Rom. 2.26. —If the Circumcision keep the Righteousness ( [...] the Rights of the Law) shall not his uncircumcision be counted for Circum­cision? [Page 32]—But to him that worketh not, Rom. 4.6. but believeth on him, that justifyeth the ungodly, his faith is accounted for Righteousness. Rom. 4.6. — Blessed the man to whom the Lord imputeth Righteousness without works.

3. The thing accounted is Faith;Chap. 3. Faith. that is, Faith was the Reason, whereby God concluded Abraham Righteous: Faith was the Medium that inferred that Conclusion. Gods Promise was the Cause, Abrahams Righteousness was the Effect; Abrahams Faith was the means that produced this Effect from that Cause.Rom. 4.13. —The Promise that he should be the Heir of the World, was not to Abraham and his seed through the Law, but through the Righteousness of Faith. So by Faith the Promise became effectual.

1. This Faith was real in Abraham, and really im­puted to him for Righteousness;Rom. 4.20. —he was strong in Faith, giving glory to God.

2. This Faith was his own proper Faith; else how could he be accounted the Father of the faith­ful, if the Faith accounted to him were not his own. So the Un-circumcision which is counted for Cir­cumcision, is not another mans; but his own Cir­cumcision to whom it is accounted. And that Sin, that is imputed, or not imputed, is not another mans sin, but his own sin. And that Righteousness, which is accounted to any man, is not the Righteousness of another; but his own Righteousness to whom it is accounted.

Reason. Because, When we account or impute to any person any thing that is not his own but another mans, our account is not right.

4. The End, for which Faith was accounted,Chap. 4. is Righteousness.

Righteousness. [...] is of various signification, as is the word [...], and the Verb [...].

1. Legally it is taken for doing Right to all, or giving every one his due by Law.Ex. 23.7. —The Innocent and Righteous slay thou not. 2 Sam. 23.3. —He that ruleth over men must be Righteous: —Herod feared John Baptist,Matth. 6.20. knowing that he was a just man. Luc. 1.6. —Zachariah and Eli­zabeth were both righteous before God, walking in all the Commandments and Ordinances of the Lord blame­les;s. —Jacob s;aith, Gen. 30.33. So shall my Righteousness answer for me. —Not for thy Righteousness, &c. Deut. 9.5. Ps. 45.7. Thou lovest Righteousness, &c. Prov. 16.8. Better is a little with Righteousness, then great Re­venues without Right: —He looked for Righteousness, Is. 5.7. and behold a Cry: —He hath appointed a day, Act. 17.31. in the which he will judge the World in Righteousness. —He that doth Righteousness is Righteous.

2. Morally for kindness and Courtesy, Libe­rality and Bounty, giving more then is due by Law, through Love.Ps. 37.2.—The Righteous sheweth mercy and giveth. —The Righteous giveth and spareth. Prov. 21.26.—Stand still that I may reason with you, 1 Sam. 12.7. of all the Righteousness of the Lord, which he did to you, and to your Fathers. He that hath clean hands, and a pure heart, Ps. 24.4. shall receive the blessing from the Lord, and Righteousness from the God of his Salvation. —He hath dispersed abroad; Ps. 112.9. he hath given to the poor; his Righteousness remaineth for ever.—Seek ye first the kingdome of God, Matth. 6 3 3. and his Righteousness. Rom. 1.17.—For therein the Righteousness of God [Page 34]is revealed from faith to faith; signifying the kind­ness of God; because opposed in the next verse, to the wrath of God.Ro [...]. 3.21.—But now the Righteousness of God, without the Law, is manifested. 1. The kindness, as it is taken vers. 21, 25, 26. compare Eph. 2.7. where the Apostle, to express the same thing, useth the word [...]—That he might shew the riches of his Grace, in his kindness towards us: So Tit. 3.4. After that the kindness and love of God appeared: kind­ness here, is the very same with Righteousness be­fore.2 Cor. 9.10.—Now he that ministreth seed to the Sower, &c. Increase the fruits of your Righteousness, i. e. kindness in contributing to the poor Saints.—Take heed that you do not your Almes before men: The Right Ori­ginal there, is [...] properly in the New-Testament is to do a kindness. And this significa­tion was familiar to the Eastern Greeks in Asia, after whose Idiom the New Testament was written:Is. 60.21. But to the Western Greeks in Europe it was more strange.

3. Jurally for Propriety,Ps. 69.28. or Right.—Thy People shall be all Righteous, they shall inherit the Land for ever. — Let them be blotted out of the book of the Living, Ps. 118 20. and not be written among the Righteous, i.e. The Israelites the Righteous heirs of the Land, upon Record.—This Gate of the Lord into which the Righteous shall enter, Gen. 30.33. i. e. Israelites; for strangers might not enter into the Temple: but remained in the outward Court.Ps. 35.27.—So shall my Righteousness answer for me in time to come, i. e. all the young spotted cattle, I have right to for my wages. Prov. 16.8. —Let them be glad that favour my Righteousness, Is. 5.23. i. e. my Righteous Cause. [Page 35]—Better is a little with Righteousness, then great reve­nues without Right. —Which justify the wicked for re­ward; Heb. 11.7. and take away the Righteousness of the Righteous from him. Rom. 4.5. —Noah became Heir of the Righteousness which is by Faith. Rom. 4.11. —His faith is counted for Righteous­ness. — Abraham received the signe of Circumcision, a Seal of the Righteousness of the faith which he had, be­ing uncircumcised, Rom. 4.13. that he might be the father of all them that believe; which was no Moral Righteous­ness, but a Jural Right of Dignity. —For the Promise that he should be the Heir of the world, was not to Abra­ham, or to his seed through the Law, but through the righteousness of Faith. Now promise, and Heir, are matter of Right: So the word Righteousness signi­fies in divers places of this Epistle.

Compare Gal. 3.18. —For if the Inheritance be of the Law, it is no more of promise. What is meant in one place by [...], a general word for Right, the same is expressed in the other, by the special word [...], the best kind of Rights. Also to have Right by the Law,Rom. 4.14. or to have the Inheritance by the Law, is the same in sense. And then the Promise is frustrate—For if they which be of the Law, be heirs, Faith is made voyd, and the Promise made of no Effect. Chap. 5. Right.

The word Righteousness is taken in this last sense jurally for [...], Jus or Right; supposed in all Acts of Justice, Equity, and Righteousness; opposed to Injustice, Iniquity, and Unrighteousness.

For whensoever any of these Acts are done to any person, that person is supposed to have some Jus or Right; otherwise we can do him no Injustice, In­jury, [Page 36]or Wrong. For as where there is no Law, there is no Sin; so to him that hath no Right, there can be done no wrong, as to Slaves.

Reas. 1 Because Right, signifies the effect of Gods Pro­mise. God promised a Right of Alliance, Issue, In­heritance; and therefore Abraham had a Right, Ti­tle, and Interest to all these; else the promise had been unjust, and of no effect.

Reas. 2 Because the New Testament so expresseth it: But to him that worketh not, Rom. 45.6. but believ [...]th in him that justifieth the ungodly, his faith is counted for Righte­ousness: Even as David also describeth the Blessedness of the man, unto whom God imputeth Righteousness without Works; So also in the 10, 11, 12, 13, 22, 23, 24 verses of this Chapter.

Reas. 3 Because the Old Testament so expresseth it.Ps. 106.30, 31. Then stood up Phinehas, and executed Judgment, and so the Plague ceased. And this was counted to him for Righ­teousness to all generations for evermore. This gave him a Right to the Fee-simple of the Priesthood, to him and to his Heirs for ever; for so the Char­ter runs:Num. 25.10, 11, 12. —And the Lord spake unto Moses saying, Phinehas the son of Eleazar the son of Aaron the Priest, hath turned my wrath away from the children of Israel (while he was zealous among them) that I consumed not the Children of Israel in my jealousy. Wherefore, behold I give unto him my Covenant of Peace, and he shall have it, and his seed after him, even the Covenant of an everlasting Priesthood; because he was zealous for his God, and made an atonement for the Children of Israel. He had a Right to the Priesthood before by [Page 37] Reas. 4 his Birth; but this was a Corroboration for ever.

Because all Rights consist in accounting, which is their Essence; As that the use, fruit, or propriety of such a thing, is accounted or reckoned to such a per­son, as belonging to him, and not to another.

Thus God by his promise accounted to Abraham a Seed to be multiplied into the higher Powers of Numbers, As into Squares, Cubes, Squares of Squares, Squares of Cubes, and Cubes of Squares, i.e. into Tens, Hundreds, Thousands, and hundred Thou­sands, and thousand Thousands; till they were num­berless as the Starres of Heaven. And the Root unto all these Powers, was but the Binary of Abra­ham and Sarah; old, dry, and dead in Body: but young and lively in Faith.

Illustration. Thus the working servant hath Right to his wa­ge, by the meanes of his work.

The Son that worketh not, hath right to his main­tenance by his Birth. The first born Son hath right to his Inheritance by his Majority or Primogeniture.

The Believer hath no Right by Birth, nor by Works, but by Faith only; of Grace, not of Debt. This Faith is but a personal Act,Rom. 4 4. but the right there­by is a real, permanent, and hereditary Benefit.

Thus Right to Blessedness, was the effect; where­of Gods Promise was the Cause, and Abrahams Faith the means, whereby that Cause wrought this effect.

The summe is; God by his Promise counted to Abraham a Right, and accounted his Faith for a means to obtain that Right: So his Faith was ac­counted [Page 38]for his Right, and his Right was accounted to him for his Faith.

Abrahams Rights were, Issue, Inheritance, and chiefly Alliance with God;Chap. 6. Blessedness. therefore God is called the God of Abraham, which is blessedness in the Ab­stract, i. e. Heavenly blessedness, not expresly so mentioned, but contained in the Promise, which wise Abraham in his reasoning well understood, though a farre off;Heb. 11.19. and made a right reckoning of it, accoun­ting that God was able to raise from the Dead. And that God was bountiful so to do, to be his exceeding great reward; every way for Issue, for Inheritance: but especially for Eternal Life.Heb. 11.10.—For he looked for a City, which hath foundations, whose builder and maker is God. Heb. 11.16. —And he desired a better Country, then the Land of Canaan was; even a heavenly, and a better life then this: For God is not a Benefactor to the Dead, while they are dead. He is not the God of the Dead, but of the Living. And therefore that he may again become to them a God, he raises them from the Dead unto Eternal Life; Because that is the great Blessing which they want, and he only can gives, and it is fitting only for his children to receive; and therefore he hath prepared for them a City, even Jerusalem which is above, which is the Mother of us all:Luc. 20.35, 36. Christ reasoneth just so. —They which shall be counted worthy to obtain that World, and the Resur­rection from the Dead, neither marry, nor are given in marriage; Neither can they die any more: but are equal unto the Angels, and are the children of God, be­ing the children of the Resurrection. Now that the [Page 39]Dead are raised, even Moses shewed in the Bush, when he calleth the Lord, The God of Abraham, the God of Isaac, and the God of Jacob; For he is not a God of the Dead, but of the Living; for all live unto him.

Now the Title that Abraham had to all these Rights, was not his generous Birth, nor his Righ­teous works; but his acceptation of Faith, Jus Fidei, [...] Rom. 3.14. [...] Rom. 4.11, 13. [...] Rom. 9.30. Faith-right opposed to Birth-right and Work-right.

Reas 5 Because accounting is the common Genus to both Justifying and Condemning, for Accounting is a Word larger then Justifying or Condemning; and therefore is the common Genus to them both, being acts of accounting.

To Justify is to acquit as just to some reward. To condemn is to adjudg as sinful to some Punish­ment. —For I will not justify the Wicked. E [...]. 23.7. —The Lord will not leave him in his hand, Ps. 37.33. nor condemn him when he is judged. Rom. 4.8. —Blessed is the man to whom the Lord will not impute sin.

Reas. 6 Because Abrahams Tenure to hold this Right, was the obedience of the Faith by which he had that Right.

Therefore he was accounted Righteous, only by his Faith; but he kept his Righteousness by his Love and Duty that proceeded from his Faith, as of the offering up of his Son.

And so he had a full assurance to himself of his own Faith, by which he obtained so much Right, [Page 40]and by his works his Faith was made perfect.Jac. 2.21. So the word Justify, signifies to hold as well as to have a Right.

Reas. 7 Because, after Gods accounting Abraham righte­ous, God confirms his Right by an Oath. —By my self have I sworn, Gen. 22, 16. saith the Lord, for because thou hast done this thing, and hast not withheld thy Son, thine only Son; That in Blessing I will bless thee, and in mul­tiplying I will multiply thee, &c.

The effect of this was;Chap. 7. Oathes. That Abraham might claim that Right which he had to the Promises which God had made, and now obliged himself to the Per­formance. For Juramentum comes from Juro, and Juro from Jus Juris, because the right and best use of an Oath is to confirme and decide rights; for when a Right is voideable, an oath makes it immuta­ble; and when a Right is Litigious, an Oath decides, and puts it out of question, Heb. 6.16.

This was Juramentum Fidelitatis, to perform the Faith God had given by Promise: God swears Fe­alty to his Homager, to Dust and Ashes, to be a Pro­tector and Benefactor unto him. Yea, when Abra­ham was dead,Heb. 11.16. he was not ashamed to be called his God, and the God of Isaac and Jacob when dead, because he had prepared for them a City. Now the Oath of fealty is usually taken by the vassal to his Lord. A wise man may find cause to doubt, whi­ther this be only reasonable, or no.

Note by the way; That Gods Oath was volun­tary, as all Oaths should be; else all soul-Liberty is destroyed.Gen. 24.2. —Put I pray thee thy hand under my thigh, [Page 41]and I will make thee swear, &c. Abraham prayed his ser­vant to swear; He was his slave born in his house, yet he forced him not in this. So Jacob to his Son Joseph. If I have found grace in sight, Gen. 47.29. put I pray thee thy hand under my Thigh, and deal kindly and truly with me; bury me not I pray thee in Aegypt.

Reas. 7 Because Abraham was legally and morally Righ­teous before he believed the Promise,Chap. 8. True Right. Gen. 13.14. and yet h was not justifyed by that Righteousness, nor by the Estimatory Faith which he had in God, as a great Benefactor, who was feared and worshipped by him:Gen. 13.4. but when he received the Promises. That Promiso­ry faith justified him,Gen. 14.15.16. i. e. gave him a Title to those Promises, of Issue, Inheritance, and Alliance, even be­fore the Ceremonial work of Circumcision fourteen yeers.

So that he was meerly justified by his Faith in the Promises Gen. 15.9. 'Till when, Abraham never made the least mention of an Issue or Inheritance.

Reas. 8 Because it is the Scope of the Apostle, to prove Justification by Faith.—So then, Gal. 3.7, 8. they that are of Faith, are the children of faithful Abraham. And the Scripture foreseeing that God would justify the Hea­then through Faith, Preached before the Gospel unto Abraham, saying, In thee shall all the Nations of the Earth be blessed. So then, They that are of Faith, are blessed with faithful Abraham.

Concl. Therefore, What Right had Abraham to such an Issue, and such an Inheritance, and Alliance, more then other men, whose Bodies were younger and stronger, but only this; That such an Issue, Inheri­tance [Page 42]and Alliance was counted, and unto him for His; and his Faith was counted unto him for the Reason of it, i. e. for his Title to it.

So what right hath the Servant, who worketh to his wages, but only that his wages are accounted to him for His, and his work is accounted to him for the reason of it.

And what Right hath the Son that worketh not to maintenance, more then the Servant, who wor­keth, but only this; That maintenance is accoun­ted to him for His; and his Birth is accounted to him for the reason of it.

And what Right hath the first born Son to his Fathers Inheritance, more then his yonger Sons, who are born to his Father as well as he, but only this; That the Inheritance is counted to him for His; and his Primogeniture or Majority is accoun­ted to him for the reason of it, i.e. for his Title to it, which therefore is called his Birth-right: though that word be too wide; for it is his Primogeniture, or first Birth-right in order before the rest, which giveth unto him his Right.

And so the Believer in God, who as to God, hath neither Works nor Birth, What right hath he to Blessedness more then an unbeliever, but only this; That Blessedness is accounted His; and his Belief is accounted to him for the Reason of it, i.e. for his Title to Blessedness.

Hence the Apostle mentioning matter of right in Abrahams case, constantly useth the Verb [...] which signifies to count, And reckoning, Ratioci­nation, [Page 43]and Counting, are all one in effect in Logick and Logistick.

APPLICATION.

1. For Assurance, Evidence, and Satisfaction to all Believers, of their Right.

• 1. To Adoption by Grace.
• 2. To Remission of sins.
• 3. To Sanctification by the Spirit.
• 4. To Audience at the Throne of Grace.
• 5. To every ordinance of God, Baptisme, &c.
• 6. To Resurrection.
• 7. To Eternal Life.

1. Assurance is Gods giving his Faith to us,Chap. 9. Assurance. and we giving our Faith to him, which is our being in Co­venant with God. And a mutual giving and taking of the Faith of each other, is to be made sure to­gether.

2. Assurance is an Acceptation of the Act of Gods grace and pardon upon the condition of our obedience.

3. Assurance is the Acceptation of the Legacy and Gift of Eternal Life, devised to all the Faithful in Gods last Will and Testament, whereof Jesus Christ is the Mediator.

This Promise, Devise or Gift of Gods Testament concerning the Inheritance of Eternal Life, is made primarily to Christ, who is the promised Seed, in whom all the Promises of God are Yea and Amen, who is the Principal Heir of all things, and the faith­ful [Page 44]do tast of the same Inheritance by Faith, that the Promise might be sure to all the Seed, who for Christ his sake are made Heirs of God and Co-heirs with Christ, partakers of the same most precious promises by Grace and Adoption.

Which Promises are as sure to the Adopted Sons of God by Grace, as they are to Christ the Essential Son of God by Nature.

This Act of Grace is freely made of God in and for Christ, in whom God is well pleased; in whom God hath reconciled all things to himself.

And this is the full and last unchangeable Will of God, confirmed by the Bloud of Christ; so that heaven and earth may faile: but not the least Title of Gods Will and Testament shall ever fail. For the Foundation of God standeth sure, and God knoweth who are his; and all the faithful are Instituted written Heirs of God ex Asse, and there is no Disin­heredation or Preterition of any faithful Soul.

4. Assurance is Gods accounting us for righteous for our Faith, or by the means of our Faith. And if God so accounts us to have Right to the King­dome of Heaven, what greater Assurance can there be?

Ob. The Conscience accuseth, therefore no Assu­rance.

Sol. The Conscience of a Believer, doth not accuse, nor can accuse.

1. Because God accuseth not; and if God accu­seth not, who can? If God justifies, who dare con­demne?

2. Because the soul that believes, knows that she believes, therefore knows that she is thereby justified, and therefore cannot accuse.

The Soul that lives in trespasses and sins, that Soul doth not believe; well therefore may that soul ac­cuse, and God accuseth much more.

But the soul that lives not in trespasses and sins; that Soul believeth; and therefore that soul can­not accuse, but excuse, because God excuseth much more.

Say not therefore, O faithful soul? that thy con­science accuseth thee, and that thou art in the state of Damnation. Nay, It is not thy Soul that can say thus, but it is thy Fancy, thy Passion, thy Humor, thy Distemper, thy Disease, thy Temptation. Why then shouldest thou doubt, or speak unadvisedly with thy lips, or charge God so foolishly, O thou of little Faith!

To reckon Right with God.Chap. 10. Reckoning. God accounts thee to be Righteous for thy Faith, or by the means of thy Faith, and they that God account Righteous, are Righteous indeed, for God judgeth righteous Judgment, and makes a true accompt; therefore we may most safely reckon with God, as God reckons by the means of our Faith: Yea, we wrong God and our selves, if we do not.

Our reckoning then is upon Gods Promises, those sure mercies to Abraham and his seed; Therefore Christ came to performe the mercy promised to our Fore-fathers, and to remember his holy Covenant. For the hope of which promises, the twelve Tribes [Page 46]of Israel, even the children of the Promise, do instant­ly serve God day and night: and to this Promise they hope assuredly to come, upon the strongest grounds of Reasoning and accounting, that can possi­bly be made, even to a demonstration that cannot be denyed.

For all Rights that do arise from any Promise,Chap. 11. Promises. are conveyed to the party, to whom the Promise is made by no other means, but by Faith, i. e. by Ac­ceptance of the promise, and the right specified therein.

For all Promises are made effectual by Faith, by his Faith to whom the promise is made; For if he be unbelieving and refuse it, then the Promise is dead, and of one effect: but if he give Faith to it and accept it, then it binds him that made it, to per­form it, and creates a Right to him that accepts it, to enjoy the benefit of it.

And the Reason is, because Acceptance formes a Promise into a Covenant, whereby there is a con­vening or meeting of minde unto minde, and will unto will, viz: the mind and will of the Receiver, to the mind and will of the Promiser. Thus the Promise,Rom. 4.13. that Abraham should be the Heir of the World, came not to him through the Righteousness of the Law, but through the Righteousness of Faith, i.e. not by any Act of the Law, but by the Act of his Acceptance. For as the Promise was an Act of meer Grace on Gods part that made it: So the Acceptance was a meer Act of Faith on Abrahams part that re­ceived it.

And as between God and Abraham, so is the Na­ture of all Promises, and the Assurances of the bene­fits by them.

To prove our Reckoning right.

In Ratiocination and Reckoning,3. Chap. 12. Proof. there is a way to prove the Argumentation or Accompt to be free from fallacy or error, as wise Logicians and Arith­meticians use to do.

So every wise Christian will prove his own Faith, by which he reckoneth upon his own Salvation, whi­ther it be true or no.

And that must be by his Works.Cap. 13. Works. For Works do declare this Right to Salvation to be truly conclu­ded and reckoned, and do justify that faith, by which we reckon our selves to be justified.

Note here, that Works do not make and create a Right, where there was none before: but do ma­nifest the right which was before made, but concea­led: My Faith doth create and make me to have a Right in Christ; but my Faith is a thing invisible, spiritual, and concealed within my heart, I cannot see it, nor the World cannot see it, unless I shew it by the fruits thereof outwardly to God and Man.Jac. 2.18, &c. —A man may say (saith St. James) Thou hast Faith, and I have Works, Shew me thy faith without thy Works, and I will shew thee my Faith by my Works. —Know O vain man, that faith without works is dead.

Abraham was justified by Faith, when he embra­ced the Promises; but Abraham was justified by Works, when he offered up Isaac his Son upon the Altar. Seest thou how Faith wrought with his works, [Page 48]and by works was faith made perfect: And so the Scripture was fulfilled, which saith, Abraham belie­ved God, and it was imputed unto him for Righte­ousness.

Works therefore do perfect thy Faith, and de­clare thy Faith to be perfect. Faith justifies before God, without the concurrence of works as to the meer act of Faith; but works justify Faith before men by their concomitancy with Faith. And though Faith gave thee a Right; yet works do demon­strate to thy self and to the World, that Faith hath been lively and operative, to give thee this Right and Interest in Christ.

Works therefore do perfect that Faith by which thou art justified, and Works do declare thee to be justified, because they declare that Faith by the which thou art justified. Thy Faith alone doth pro­cure that Right to be justified, but thy Faith alone doth not declare that Right to me, which it creates and makes to thee: But thy Faith needs works to declare and prove both to thee and me that Right, which it hath created and made to thee, for thy great comfort and satisfaction, and the Glory of God and praise of good men.

I conclude therefore that Faith, makes a Right Reckoning with God; but Works prove this Right Reckoning to be right made.

But this is not all. For as Faith is the means whereby we have a Right and Title present to the future Possession of the heavenly Promises: So works are the means whereby we hold the Right [Page 49]and Title present to the future Possession of the heavenly promises, that we may maintain and keep our Right, and make a Right reckoning thereof unto the end; that our Faith fail us not, and that we may not come short of the heavenly Glory.Heb. 4.1. —Let us therefore sear least a promise being l [...]ft us of entring into his rest, any of you shou [...]d seem to [...]ome short of it. For some did not keep the Faith, but made ship­wrack of it by their evil deeds; and therefore could not enter into the Temporal Rest provided for them, because of their unbelief.Heb. 3. ult. —Let us therefore draw neer with a true heart in full assurance of Faith; having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water. Heb. 10.22, 23, 24. Let us hold fast the Pro­fession of our Faith without wavering (for he is faith­ful that hath promised.) And let us consider one ano­ther, and provoke one another unto Love and good works, &c.

4. For comfort. Why should Believers quarrel?Chap. 14. Peace.

• 1. We have all the same Cause of Right, which is Gods Promise.
• 2. We have all the same Right, the effect of Gods Promise, Justification.
• 3. We have all the same means, reason, or Title, whereby the same cause becomes effectual for the obtaining of that Right, which is Faith. Therefore we all agree in the main, and may and ought to be comforted thereby.

How vain then and sinful are those questions and doubts, about the manner of Gods Promise, and our Right thereby, and the means of Faith, for the [Page 50]conveyance of that Right unto us.

Brethren and fellow-heirs of the same Promise, have no Reason to fall out about the way and man­ner how they come by them; it is sufficient that they are sure of them: and God be thanked for that. Let them love one another. Unjustly therefore do we hate and separate one from another, seeing we all trust in one God for the same common Salva­tion.

And why should we be disheartned,Chap. 15. Courage. or doubt any more of the Truth which is so evident: God is Faithful which hath promised; our Right is sure which is promised; the Means to joyn both these together, and give us this right is sure, even our Faith. Therefore do but believe, do not dispute; All things are possible to him that believeth. Do but accept, and ye shall have; Take what is offered unto you. An easy Yoke, A light Burden, A noble way: A rational way to be drawn by the cords of a Man; by Love, for Love. To suffer our selves to be wrought upon, and perswaded by Love. To be­lieve that God is; That he is a Rewarder of all such as fear him; That all that will accept of this Reward, shall have it upon this reasonable and easy condi­tion of Faith and Repentance. That a new Life and Holiness is a most pleasant thing of its self, if there were no other Reward. That if there be another Reward, it ought in reason, being so great as Eternal Life, to be enjoyed by them only that be­lieve it, and that labour for it. That if there be no Reward; yet it is more just and comfortable to [Page 51]hope well, and live well, then to despair and do all wickedness, to the present hurt of our own Peace, and the Disturbance and Ruine of others, for which they will Curse us even in this World. And if there be a Reward, as most certainly there is, then these men shall be sure to miss it, but the Faithful cannot fail to have it; Because that reward is promised upon the Condition of Faith, and none other. As sure as there is a God in Heaven: so sure shall there be a Reward in Heaven. And as sure as there is a Christ: so sure shall all they be rewarded that are in Christ.

As sure as Christ is born the Son of God by na­ture and the spirit: so sure are the faithful born the Sons of God by Grace and the Spirit. As sure as Christ was the promised Seed: so sure are the Faithful the Promised Seed in him, and by him. As sure as Christ is the Heir of all things in himself, by the means of his Birth-right: so sure are the Faithful, the heirs of God by the means of their Birth-right. As sure as God hath promised and sworn to Christ: so sure hath God promised and sworn to the Faith­ful.

This is Gospel. God is a Spiritual Father; The Faithful are a Spiritual Seed, Spiritual Heirs of a Spiritual Inheritance.

5. For Distinction of Reckoners true and false, and of such as do not Reckon at all.

1. Some make no accompt,Chap. 15. Kinds of recko­ning. being without God in the World, and having no Hope, strangers to the Cove­nant of Promise, dead while they live.

2. Some make a false accompt, reckoning without Faith, Boasting of a Right to an estate when they have no grounds for it: Living highly, and making a great show to the World, of a portion in Heaven; when as they have nothing to trust unto; being Hy­pocrites, whose hope shall perish, and be cut off be­fore God,Luc. 13.25, &c. Angels, and men. —They shall knock at the door, saying, Lord Lord open unto us; then shall the Master of the house answer and say unto them, I know you not whence you are. Then shall they begin to say We have eaten and drank in thy presence, and thou hast also taught in our streets; but he shall say, I tell you, I know you not whence you are, Depart from me ye wor­kers of Iniquity. Matth. 7.21, &c. —Not every one that saith unto me Lord Lord, shall enter into the kingdome of Heaven; but he that doth the will of my Father which is in heaven. Many shall say unto me in that day; Lord, Lord, have we not Prophecied in thy Name? and in thy Name cast out Divels? and in thy name done many wonderful works? And then will I profess unto them, I never knew you, Depart from me ye workers of Iniquity.

3. Some have a true accompt made by God for them, but cannot make a true accompt for them­selves; but are hindred and puzled, being weak, and put out of their reckoning.

1. By school distinctions without difference, and coy­ned niceties, oppositions of Sciences falsly so called.

2. By Pulpit marks & signs; the fancies of idle Brains, and multiplication of Words without knowledge.

3. By private scornes and Reproaches of Re­probation and Damnation, without Wit or Cha­rity.

But let all such poor true hearted wretches be of good cheer. They that cannot reckon for them­selves, God shall reckon for them, and help them to make it out. The Spirit within them shall cry Abba Father for them, and help them in all their infirmi­ties with sighes and groans which they cannot utter. Christ doth plead for their Right in Heaven, which he hath obtained for them; and knows how to have compassion upon the ignorant, and them that are out of the way, for that he himself also was one com­passed with infirmities.

As a faithful and kind Steward will reckon to a poor servant his dues to a farthing,Heb. 5.2. when he cannot reckon for himself: So will Christ do for these poor Creatures, and all that are Christs faithful Messen­gers and dispensers of the mysteries of Salvation.

The fault is in the false Teachers, that fright poor Souls with Hell and Damnation, Physicians of no value, miserable Comforters, such as cannot, or will not shew unto man his Righteousness, nor save a Soul from the Pit. They are of such evil Natures, and so full of spiritual Pride and Malice, that they will neither enter into Heaven themselves, nor suffer others that would, by their good will. Such whose Eye is evil, because Gods is good, and would fain have others to be in no better condition then them­selves.

4. Some make a true accompt, and are able to prove it, being strong in the Faith,Chap. 17. Demonstration. nothing doubting.

They Demonstrate their Assurance thus.

• 1. The Cause of Salvation is Gods Promise.
• 2. The Effect is Salvation its self.
• [Page 54]3. The means that makes the Cause to produce this effect, is their own Faith.

So in Logick.

The Conclusion is the effect of two Propositions rightly figured; whereof one is the Cause, and the other is the Medium or Mean between the Cause and the effect. The major Term in the major Pro­position is the Cause. The minor Term in the mi­nor Proposition is the Effect: And the Medium or middle Term, in both major and minor Proposition, is the Means that produceth the Effect in the Con­clusion: As thus.

A living Creature is Sensible.

A man is a living Creature, Therefore A man is Sensible.

This last Proposition is the Effect of the two for­mer; in which Sensibility, which is the Major Term, is the Cause, and a man is the Effect. And a Li­ving Creature is the Means, whereby this Cause produceth this Effect. For, Because man is a Li­ving Creature, Therefore he is Sensible.

So in Logistick.

The Power or Product is the Effect of two Num­bers rightly multiplyed, when one of those two is the root of that Power, and the other is the Rate be­tween the Root and the Power.

As 6 is the Cause of 12, 12 is the Effect; and the Multiplication of the Root 2 is the Means between the Cause and the Effect. So Promises are the Cause of Blessedness is the Effect; and Faith is the Means, between the Cause and the Effect.

The ground of both these Reasonings and Recko­nings is this.

1. Those things that agree in one Third, do agree among themselves; as in Logick, As the Major and Minor agree in the Medium, therefore they agree among themselves.

So in Logistick. The Multiplicand and the Pro­duct agree in the Root by the means of the Multi­plication by that Root, As 6 and 12 agree together in the Root 2. by the means of the Rate or Multi­plication: by the Root 2. And into which they are resolved. So Gods Promises, and our Salvation do agree in Faith.

2. Whatsoever is affirmed of the Genus, is affir­med also of the Species, and all that are under it. As whatsoever is affirmed of Abraham, the Father of the Faithful, is affirmed of all the Faithful, the children of Abraham. Blessedness is affirmed of Abraham, Gal. 3.9. Therefore Blessedness is affirmed of all the Chil­dren of faithfull Abraham. —So then, All that believe, are Blessed with faithful Abraham.

This is all the assurance that can be had, and this is enough by all Reason, to a reasonable Crea­ture from a Reasonable God, that reasons with us according to our capacities as reasonable Creatures.

As for Revelations and Inspirations, we may not expect them. For God will have us to live here by Faith, and not by Sight or Sense, that must be here­after.

Therefore, though I see, or feel no comfort;Chap. 18. Faith above Hope. yet I have Faith, and live thereby. Though I be in the [Page 56]Dark, and lie low in the Dungeon, and stick fast in the Mire and Clay, and the Waters flow over me, and the weeds of Despair are wrapped about my head, being gone down to the bottoms of the Moun­tains, and the Earth with her Barrs are round about me for ever; so that I say in the Judgment of my weak flesh, I am lost, I have no hopes: Yea, though besides all this, to keep me down the more, that I may be sure never to rise into any hopeful or com­fortable condition, I see nothing but misery about me, and feel it in my own person; and hear nothing but Scorns, Reproaches, and Condemnations; yet I believe still. I hold my own. My house is built upon a Rock. I keep me close unto my God. I strengthen my self in him. I see all, and hear all, and bear all, and say nothing.

I am prompted often to renounce all hope, and to curse God and die in detestation of the failings of his Promises, because he hath mocked me. And that I might not be altogether miserable here, I am bidden to Eat and Drink, for to morrow I shall Die. To enjoy the good things that are present, and speedily use the Creatures as in Youth. To fill my self with costly Wine and Ointments,Wisd. 2.6. and let no Flowr of the Spring pass by me. To crown my self with Rose-buds, before they be withered; not to go without my part of voluptuousness, but to leave tokens of joyfulness in every place, for this is my Portion and Lot. For our Time is a very shadow that passeth away, and after our end there in no returning; for it is fast sealed, that no man cometh [Page 57]again. We are all but of yesterday, and to morrow we shall not be.

All this I hear, but give no consent; I am content to lie still in silence, though it be without comfort, and wait upon my God; and resolve, that though he kill me, yet I will put my trust in him.

And this is Faith to believe above Hope, and con­trary to Hope.

I speak nothing all this while to Hypocrites, for their hope shall perish. Hypocrisy cannot consist with faithfulness, it makes shipwrack of Faith, and of a good Conscience. The Lake that burneth with Fire and Brimstone, is the portion of Hypocrites, even the same that was provided for the Devil and his Angels, and for all them that make and love lies.

I speak nothing to profane Persons & Atheists, for these have condemned themselves.

But I speak to the plain True-hearted Believers, That between God and their own Consciences, they should fear nothing if their cause be good.

This takes off all Disputes, about the Church,Chap. 19. Disputes. a­bout Baptisme, the Lords Supper, Faith, Justification, Merits, Infallibility, &c. We may all comply very well, if we hold the same Faith in the prime necessa­ry Principles which are but few. There needs no hatred or strangeness to condemn or divide about Circumstances and Superstructures, so long as we do all agree in Fundamentals.

And as for Ceremonies and Forms of outward worship, the Law is a Rule to every mans Consci­ence, [Page 58]and this is the safest way to fulfil all Righteous­ness: But it is not safe to Divide, or Rebel, either in the Church or State; for that overthrows the unity of the Faith, and the bond of Peace.

This takes off all blame in God,Chap. 20. Excuses. and all excuses from our selves, and puts every man into a hope­ful capacity of Salvation.

For if we be not justified to Salvation, it is not Gods fault, but our own; because we do not be­lieve.

God hath graciously promised, but man hath un­graciously refused and rejected Gods kindness, and man hath nothing to say for himself. Let God be true, but let every man be a Lye. Our destruction is from our selves, but in God is our help.2 Cor. 4.4. —But if our Gospel be hid, it is hid to them that are lost, In whom the God of this World hath blinded the minds of men which believe not, least the light of the glorious Gospel of Christ who is the Image of God, should shine unto them.

INTRODUCTION.

FAith, that is the evidence of things not seen, abstracts the Soul from sense.

Therefore as that Faith that is so abstracted from sense, is counted to us for Righteousness, or doth justifie us to Eternal life: So the same Faith kept by works, upholds us in our Justification, and makes us to walk before God, in the Practise of a spiritual life, abstracted from all carnal and sensual wayes, which is our Sanctification.

For as the end is Spiritual that we aime at, and not Carnal: So the means whereby we attain to this End, are Spiritual, and not Carnal, that is Faith, and the life of Faith, not of Sight.

For the Just man lives by his Faith, and not by his sight or sense; and does not make hast, but waits patiently for the Hope of Glory that shall be revea­led: Still looking beyond this life, and forgetting these things which are here behind, reacheth out, and presseth hard to the mark of the High Calling, which is laid up for him in Christ Jesus.Rom. 1.17. Rom. 8.24, 25. For we are saved by Hope, but hope that is seen is not Hope; for what a man seeth, why doth he yet hope for? but if we hope for that we see not, then do we with [Page 60]patience wait for it. Heb. 11.1. —Faith is the substance of things hoped for, the evidence of things not seen. When I was a Child, I spake as a Child, I understood as a Child, I thought as a Child; but when I became a man, I put a­way childish things. 1 Co [...]. 13.10, 11. For we now see through a glass darkly, but then face to face. Now I know in part, but then shall know, even as also I am known.

The Subject is Walking or Living.

The Parts are Faith, Sight, or a Spiritual and a Carnal Life.

The Doctrine.Chap. 1. Life. A Christians Life is Spiritual.

Life is,

1. Of Nature, Pure, Harmless, as of other living Creatures.

2. Of sense, irregular, sinful, brutish, irrational, Earthly.

3. Moral by practise of Virtue.

4. Civil, in Society, Justice, under Laws.

5. Spiritual, Self-denying, above Laws. [...]. Christians by their Spiritual lives,Gal. 2.19. come up higher then the Laws. —Where­fore then serveth the Law? it was added because of Transgressions, 'till the seed should come, to whom the Promise was made. 1 Cor. 2.15. —The spiritual man judgeth all things, but he himself is judged of no man.—The Law is good if a man use it lawfully. 1 Tim. 8, 9, 10, 11. Knowing this, that the Law is not made for a Righteous man, but for the Law­less and Disobedient, for the ungodly and sinners, for wholy and profane, for murderers of fathers, and mur­deres of mothers, for man-slayers, for whoremongers, for them that defile themselves with mankind, for men­stealers, [Page 61]for liars, for perjured persons, and if there be any other thing that is contrary to sound Doctrine ac­cording to the glorious Gospel of the blessed God commit­ted to my trust.

This life Sanctifies and spiritualizeth Nature, Sense, Manners, and Laws. For though we walk after the flesh. 1 Cor. 10.3, &c. we do not war after the flesh. For the weapons of our war­fare are not carnal, but mighty through God, for the pulling down of strong holds, casting down imaginations, and e­very high thing that exalteth its self against the knowledg of God, and bringing into captivity every thought to the obedience of Christ. —We are delivered from the Law, Rom. 7.6. that being dead wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter. —Let not sin reign therefore in your mortal bo­dies, Rom. 6.12.13. that ye should obey it in the lusts thereof. Neither yeild ye your members as instruments of unrighteousness unto sin, but yield your selves to God as those that are alive from the dead, and your members as instruments of righteousness unto God; for sin shall not have do­minion over you, for ye are not under the Law, but under Grace. —Knowing this, Rom. 6.6. that our old man is Crucified with him, that the body of sin might be destroyed, that from henceforth we should not serve sin. —I am Cru­cified with Christ, nevertheless I live; yet not I, but Christ liveth in me, and the life which I now live in the flesh, Gal. 2.10. I live by the faith of the Son of God, who loved me, and gave himself for me.

So that this life is High.

1. Above all natural sensual pleasures, profits, Honors, Arts, Powers, Glories, Liberties, Beau­ties, [Page 62]Friends, Health, Strength, Peace, Orders, &c.

2. Above all natural sensual Pains, Wants, Shames, Ignorances, Weaknesses, Disgraces, Defor­mities, Enemies, Diseases, Warres, Slaveries, Con­fusions, &c.

So that I value the Pleasures of God, and the profit of Eternal Life, and the honour of being the child of God, and the knowledge of Christ Jesus, and the Power of God, and the Glory of Heaven, and the Liberty of the Gospel, and the Beauty of Grace, and the Friendship of God, and of Saints and Angels, and the Health, and Peace of my Soul, infi­nitely above all the Pleasures, Profits, Honors, Arts, Powers, Glories, and all the Pains, and Wants, the Shames, Ignorances, and weaknesses, and all the miseries of this life.— I glory in tribulations, and chuse rather to suffer afflictions with the people of God, then to enjoy the Pleasures of sin which are but for a season.—For whosoever is born of God overcometh the World, 1 Joh. 5.4, 5. and this is the victory that overcometh the World, even our Faith; who is he that overcometh the World, but he hath believeth that Jesus Christ is the Son of God? 1 Joh. 3.9. —Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he can­not sin, because he is born of God.

3. This life regulates all Passions, Love, Hatred, Joy, Grief, Hope, Despair, Boldness, Fear, Anger, Revenge, &c. and raises them to Coelestial Ob­jects.

4. This Life sublimates all Faculties, Understan­ding, Will, Memory, Conscience.

5. This Life attains to true Wisdome and Tran­quility of Spirit.

By Exemption from vulgar Errors,Chap. 2. Vulgar Errors. Vices and Passions. Lata est ad mortem via, Alienis perimus ex­emplis. Odi profanum vulgus & arceo. Broad is the way that leadeth to Death. We perish if we follow evil examples. I hate the profane Rout, and all their customes of Swearing, Lying, Stealing, &c. and tend towards a harmony of rational Judgment and will, with sensual Apprehension, and Desire.

2. By universal liberty of spirit in Judgment and Will.Chap. 3. Liberty. The judgment of a Wise-man trieth all things, yet is not tied to any thing; is open and free, yet captivates its understanding to the obedience of Faith. —The spiritual man judgeth all things, 1 [...]or. 2.15. but he himself is judged of no man.

Many are deceived by approving and following customes, because they are in credit and use, without examination.

We may and must live in obedience to laws,Chap. 4. Obedience. and Customes; speak and do as the Vulgar, but not Judge as they do, but rather judge them. Powers and Laws, and Customes, may govern my hand, and my tongue, least I disturb the peace of the World, but not my Spirit: my outward, but not my inward man.

Behold I shew you a more excellent way,Chap. 5. Dogmatists. not to be Dogmatical or Magisterial in Proud Deter­minations, or Definitions. Scimus nihil: opinamur verisimilia: fingunt docti magis quam nôrint. We know little: we guess at the most likely things: [Page 64]learned Men, fancy more then they know. There is a vain Philosophy and oppositions of Sciences, falsly so call'd by men that are vainly pufft up with their fleshly minds, and such as dote about Questions, not knowing whereof they spake, nor whereof they do affirm.

Plato never intended to tye us to his Idaea's, nor Pythagoras to his Numbers, nor Epicurus to his A­toms; they only abounded in their own sense to themselves, and the solacing of their own spirits with their own Notions. Dogmatists are most Pedan­tick. Socrates was far from them, and was therefore counted the Wisest man. Cogitationes mortalium timidae, incertae sunt inventiones nostrae. The thoughts of Mortals are fearful, and our Inventions uncertain. God knows the thoughts of Man, that they are but vain.1 Cor. 8.2.—If any man thinketh that he knoweth any thing, he knoweth nothing as he ought to know.

Who can obtrude Principles upon the World, but God himself, who only is to be believed? Let the obtruders of Principles agree in them if they can, and then I shall submit.

—Purge out therefore the old Leaven, that ye may become a new Lump.—Put off the old man, and put on the new man. Be as white Paper, fit to receive fair Impression. Be biassed no way, but respect the Truth equally; As new born Babes receive the sincere Milk of the Word, which is able to save your Soules.

Be Academicks, and Pyrrhonians; for men of that Temper are never Hereticks, Fanaticks, Opinia­tors, [Page 65]Troublers of the World, as Dogmatists Pedan­tick, Magisterial and Definitive Gnosticks. O ho­mines ad servitutem nati! A generation of Men born to continual Thraldome, and will not be re­leased.

Like them Men in Plato's Cave, that never had knowledge but of Shadows; and if they be told of the Beauty of the Substances, they will not believe it: And if any offer to drag them out of the Dun­geon to behold the fair Glory of the Sun, and the Truth of all things discovered by the light thereof, they will shut their eyes, and strive to run back to their old darkness again. In Love with bondage. Violent, not hearkning to any thing wiser then them­selves: Malè cuncta ministrat impetus. Festina lente. All haste makes waste. It is good to try all things, 1 Thes. 5.21. and hold fast that which is good. —Whatsoever things are true, whatsoever things are honest, Phil. 4.8. what­soever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things.

3. By true essential simple Honesty,Chap. 6. Honesty. and plain­ness of Spirit. A true, manly, generous, free, cheer­ful, equal, pliable Genius. A spirit freely good, not for fear of Punishment, or hope of Reward.

Not only natural Innocency and goodness, not acquired virtue and honesty: but High and stately Resolutions of Grace and Perfection, more then Na­ture, Art, or Law require.—Covet after the best things, and yet I shew you a more excellent way. And this [Page 66]Temper of down right simplicity, and well meaning, is the Mercury that points justly to the High-way of Grace and Glory.

The Stoicks aimed at this Disposition, and Spi­cures more (witness Seneca, though blasted by o­thers of unequal Credit) to be above Want, Pain, Grief, Joy, Shame, &c. And surely they were not all sullen, and morose; but very firme, grave, severe, as Cato was, and pleasant too.

4. By Practicing true Piety.Chap. 7. Piety and Su­perstition.

An opinion contrary to this, prevailes in the Car­nal World. As

That God is appeased with satisfactions of Pe­nance, moved with Gifts and offerings, Delighted with the Torments and Ruins of his poor Crea­tures, with the Sacrifices of innocent Beasts, and sometimes men, as presents to appease his Wrath; affected with Austerities, Sack-cloth, and Hair-shirts, Ashes, and hard cold Stones, Macerated bodies, Wan-looks, Whining or Yelling noises, Cuttings, Launcings, Pilgrimages, Incense, Candles, Holy-waters, &c. as are practiced in Hermitages, and Cells.

A madness to flatter the Divinity with Inhuma­nity. To think to satisfy Gods Justice with Cru­elty.

Of what nature do they judge God to be? Surely they think him such a one as themselves. And who hath required these things at their hands?

Is God delighted, or ever was, or ever will be, with burnt Sacrifices, with Calves of a yeer old, with Rivers [Page 67]of Oil, or the Cattel upon a thousand Hills? or with the fruit of the Body for the sin of the Soul? God is a Spirit, and they that worship him truely, must worship him in Spirit and in Truth.

The most noble service of God, is without too much External, and Carnal service. It draws the Soul into its self, and raises it by pure contemplation to a Heavenly worship.

It was the humour of the Jewes, Chap. 8. Judaisme and Heathenisme. that knew no bet­ter, to dote upon a Material Temple, and cry out The Temple of the Lord, The Temple of the Lord, to be ravished with numerous, laborious, and costly Ceremonies, and the Purer sort to superadd of their own Inventions, innumerable Traditions, imposed equally to be observed with those that God had commanded; yea more. Thus their Religion exu­berated into these excrescencies and formalities, which destroyed the Power of Godliness.

God gave them a Carnal Commandment, be­cause it fitted their low Estate, and he kept them busied with many chargeable services to please them as children, with outward performances, semblable to the Heathen worship, and to keep them busy from doing the same Devotions to the Idol Gods, to which he knew they had a great wambling: But with these services God was never fully pleased. He intended farre higher Duties, unto which he led them by the hand, if they had had the wit to observe [Page 68]it, according as the Prophets did often hint unto them. But they rested in the Letter, and in the wor­ke-daies, and would not understand what God far­ther intended; no not when they were sorely slasht in the Babilonish Captivity; nor in the time of the Maccabees; nor under the sore Yoke of Antiochus, nor yet of the Romans, when the Gospel began to dawn; nor yet in the dayes of Christ himself, and his Apostles, when the cleer day-spring from an high did visit them, and that God did fully reveal what worship he meant should continue for ever; and that all their rude and beggarly elements should be laid aside, as being added only because of Trans­gressions, till the Promised Seed should come. —It was therefore necessary, that the Patterns of things in the Heavens should be purified with these, Heb. 9.23. but the heavenly things themselves with better Sacrifices then these.

But still they stumbled at the Old stumbling­stone of a Temporal Covenant, established upon Temporal Promises, and commanding Temporal Services.

And from hence many Christians first taken from the Nation of the Jews, and afterwards from all the Heathen Countries, have erred exceedingly; Partly by mixing Judaisme; and partly by mixing Paganisme, with Christianity, which both of them are not out of us unto this very day, although the Apostles made it their business, as they had then too much occasion, to overthrow these two maine er­rors, from whence all other Heresies have been deri­ved, [Page 69]and that Christ himself did so much speak against the continuance of the Jewish way, and the Introduction of Heathenish customs, by Prea­ching a more Spiritual Law, and declaring Eternal Promises.

All though God hath winked at the Nonage of the Jews, and the Ignorance of the Gentiles;Chap. 9. Ch [...]i [...]anisme. yet now God will have all men every where to aspire to perfection, and learn better things, commanded in a better Covenant, that is established upon better Promises; especially in the dayes of Adversity, when we are pinched with long and sore Warrs, with plagues of Fire and Water, and sundry kinds of Death.

It is high time now for the World to grow wiser, to come off from the Vanities and Pomps of this Life, and walk highly with God in the Spiritual Exercise of Faith and Repentance.

Away then with this Loose and Carnal way of Living: This will not do. The Gospel calls for higher things.

1. This Loose and Carnal Life, will never satisfy the Conscience, nor please God.

2. This formal and outward Worship will not serve the Turne.

You must come up to the pure Gospel-way, to the life of Faith, and to the worship of the spirit, or you can never please God.

Be honest and just in your words and Actions.

Be dutiful and obedient to the Laws.

Be decent and orderly in Gods Worship.

But still I shew you a more excellent way. This is to be done, and you are not to leave the other undone. For thus it becometh us after Christs own Example, To fulfil all Rigteousness; To offend none, but to give unto Caesar the things which are Cae­sars, and unto God the things which are Gods.

APPLICATION.

I have set before you two wayes, Faith and Sight; Spirit and Flesh: choose therefore the better part, that shall never be taken away from you.

1. Cherish the life of Nature, by Temperance, So­briety, and Chastity.

2. Regulate the life of sense, by Reason, Prudence, and Moderation.

3. Order the Moral life, by Virtue, Justice, Obe­dience, and Honesty.

4. Maintain the Civil Life, by dutiful submission to Rulers, and their Laws for the publike Good.

5. Keep the Spiritual Life above all by Faith:

1. Which may Sanctify Nature, Sense, Morality, and Laws.

2. Which may transcend all carnal Profits, Plea­sures, Honours, Arts, Powers, Glories, Liberties, Beau­ties, Friends, Health, Peace, Orders, &c.

3. Which may overcome all Carnal Pains, Wants, Shames, Ignorances, Weaknesses, Disgraces, Defor­mities, Enemies, Diseases, Warrs, Bondage, Con­fusions, &c.

4. Which may regulate all Passions, of Love, Ha­tred, Hope, Despair, Joy, Grief, &c.

5. Which may sublimate all Faculties, Understan­ding, Will, Memory, Conscience.

6. Which may arrive at the height of true Wis­dome, Peace and Tranquility of Minde.

1. By exemption from vulgar Errors, Vices, and Passions.

2. By aiming at Universal Liberty in Judg­ment and Will, still submitting to Faith.

3. By learning true essential simple honesty, and plainness of Spirit.

4. By Practicing true Piety.

1. Free from Jewish worship.

2. Free from Heathenish Idolatry.

This is the high and noble way of the New Testa­ment of Jesus Christ, which is of the spirit that gi­veth life: not of the Letter that killeth.

Thus we overcome sin from ruling in our mortal Bodies, that we should be obedient unto the lusts thereof.

Thus we overcome the Temptations, and mise­ries of the World.

Thus we overcome the Devil, and bruise Satan under every one of our Feet, and through Jesus Christ are more then Conquerors. And thanks be to God which giveth us this victory through Jesus Christ our Lord.

Look therefore on things Spiritual and not on things Carnal:Chap. [...]0. Faith. on things Eternal, and not on things Temporal.—For the things that are seen, are tempo­ral and carnal; but the things which are not seen but believed are Spiritual and Eternal.

Believe your sins are blotted out of Gods Book (for so they are when forsaken) Though you cannot see your Pardon sealed by Gods spirit, by your sense; yet by your Faith you may see it.

Believe the Peace of God & of your own Conscien­ces; though the sense discern it not: yet your faith may.

Believe the Judgments of God are escaped, and shall not hurt you; though you feel present pain in the Flesh, as is needful for you.

Believe the Devil is overcome; though he sift you as the wheat is sifted: yet Christ hath prayed for you, that your Faith shall not fail you, and his Grace shall be sufficient for you.

Believe you shall live, though you die and see corruption; for you shall die in Faith.

This is Faith, to believe above sense, above hope, and contrary to hope, & the judgment of flesh and bloud.

This is Faith, To be present with God in the Spi­rit, though you be absent from him in the Flesh.

This is Faith, to rejoice in Misery, to glory in Tribulations, to be ravished with Spiritual comforts, during the enjoyment of Temporal, To find Rest in God in the midst of Trouble, to rest upon Gods Promises of Pardon and Blessedness in the midst of Sins and Miseries.

I will believe, though I see not, nor feel not any comfor: This shall be my joy & comfort in believing.

I will believe, though I can give no Definition nor Reason for my Faith.

I will live in the Spirit, though I live in the Flesh; for I do not live after the Flesh.

I will worship God in the Spirit, though I use a Forme and outward Ceremony.

I will Eat and Drink, and be merry in the Lord.

I will suffer patiently in the Lord.

I will Live and Die in the Lord.

Tell me not of Temptations, I know who is on my side, and will deliver me.

Tell me not of Tribulations, I know who will Save me.

Tell me not of Death and Hell, I know who will Redeem me.

Yea; He hath Delivered, He hath saved, He hath Redeemed me already.

The Forgiveness of my Sins past, present, and to come, is already present with me.

The Deliverance from all my Sufferings is alrea­dy present with me.

Eternal Life and Salvation is already present with me.

I know in whom I have Trusted. Here will I fix, say the World, the Flesh or the Divel, what they will or can.

But with a Carnal Life,Chap. 11. Carnal m [...]n▪ this Faith and Hope can­not consist.

Of all Tempers, these are most opposite to Faith.

1. Outward uncleanness, Rioting and Drunken­ness, Chambering and Wantonness, Strife and Envy, Cursing, Damning, Oppression and Cruelty, and such like.

2. Inward Hypocrisy, Lying and Cheating, &c.

3. Open Rebellion, Sacriledge, Sedition and mur­muring, and such like.

—The Carnal mind understandeth not the things of God; neither indeed can it, because they are spiritu­ally discerned.

Thus it becometh us to Preach, and you to pra­ctice, Grace, Faith, Repentance, Patience, &c.

It is too Legal, to preach Laws, Duties, Curses, Threatnings, Damnation.

The Gospel is, Faith, Love, Hope, Joy in the Holy Ghost; Grace, mercy, pace from God our Father, and from the Lord Jesus Christ.

Till we perswade you to Faith, we shall never do our work, nor your work for you.

Believe only and you shall be saved, This will bring works, and duties, and mortifications, and all shall be pleasing to God, and without this, nothing shall be pleasing unto him, for without Faith it is impossible to please God.

Say not; You cannot understand this Spiritual Doctrine of the Gospel; and this Rule is too high for you to walk by; it is too hard a Taske to lead this life of Faith.

Sol. I answer:Chap. 12. Gospel Easy. It is easy to understand this Doctrine; and he that is willing, shall be made to know the mind of God, and to do the same.

It is as easy to understand this Gospel-Precept, Thou shalt not Lust, or Hate, as to understand this Legal Command, Thou shalt not commit Adultery; or Thou shalt not Kill.

It is as easy to understand, That the thoughts of the Heart, and the desires of the Will, are to be regulated, as the words of the Tongue, or the works of the Hand.

It is as easy to understand Faith as Works, to Be­lieve as to Live, To accept of the Covenant of Grace as of works.

As for the Mysteries of Faith in the Trinity, In­carnation, Descension, Intercession of Christ, and such like. They are more easily and safely to be believed, then disputed. And the spirit is given to all that Believe, that they might understand, and do the Will of God. That they might know the heighth, and length, and breadth, and depth of the Love of God which passeth all knowledg.

It is as easy and farre more, to hear of Grace, Mercy, and Peace; as to hear of Law, Curses, and Damnation.

It is as easy to hope as fear, to rejoyce as to mourn, to be free as to be slaves, to walk in light as in darkness, To understand the good of the Soul as of the Body, the life to come as this life present.

Wise are we to know this World, Gain, Honor, pleasure, &c. and wiser we might be to know the World to come.

Ob: Ob. A hard saying, who can hear it.

Sol. Sol. An easy and true saying, and very pleasant, and may be heard. Yea, and he that hath Ears to hear, let him hear; for he may hear if he will: none so deaf as they that will not hear. The Charmer charmes often and wisely, unless we stop our Ears [Page 76]with the deaf Adder, and refuse to hear the voice of this Charmer, though he charms unto us, never so often, never so wisely. There is a voice behind us, yea within us, which saies unto us, This is the way, walk in it: Turn from the ways of wickedness, pass by them, and come not neer unto them, for fear iniquity be your Ruin; for why will ye Dye? O when will it once be!

The Sun of the Gospel shines very cleerly; but the World shuts her eyes upon it. The light is come into the world, but men loved darkness rather then light, because their deeds are evil.

The opposers of this heavenly way of walking with God in Faith and spiritual Duties, are

1. Outward Formalists and Will-worshippers,Chap. 13. [...]ormali [...]ts. which rest in the Letter, and in the outward work done; as in Fasts, Feasts, Forms, Austerities, Almes, Justice, Temperance, &c. yet there is a more excel­lent way to go on to perfection; — not to draw neer to God with our Lips, but our hearts: As the proud Pharisee that fasted twice in the Week, that made long Prayers, that paid Tithe of all that he possessed, that thanked God that he was not like other men; nor as that Publican: But the poor Publican went home to his house Justified rather then the other. And the very Publicans and Harlots shall enter into the Kingdome of Heaven by their Faith, when these Hy­pocrites shall be shut out.

2. Law-Preachers,Chap. 14. Law-Prea­chers. and hearers of Curses and Damnation. Are we Saved by the Works of the Law, or by the Faith of the Gospel? By the works [Page 77]of the Law, no flesh living shall be justified. What Law had the Heathens Preached unto them? They were never under the Law, they needed it not after they did believe, nor Wee. God did write in the Law in their hearts by his Spirit in the dayes of the Gospel, and the Kingdome of Heaven is within us. The royal Law of Love, The perfect Law of Li­berty, is written upon the Tables of our hearts; and this is a sufficient Rule to bring us to Heaven.

Mockers of Faith,Chap. 15 Mockers. Self-denyal, Mortification, Pu­rity of heart, Poorness of Spirit, Mourning, Meek­ness, hungring and thirsting after Righteousness, Mercifulness, Peace-making, Suffering Persecution, Rejoycing in Persecution, which are the spiritual commands of Christ, to which Blessedness is promi­sed. Such Prophets as speak of these things are counted Fools, and such spiritual men esteemed mad, by the voluptuous and Luxurious men of the World, and by the Zenonian Fatalists, that depend upon ab­solute Decrees, and put all to a venture.

What then remains, but that all Reasonable men should be satisfied with this reasonable service of Faith, which is above their Carnal Reason, but agreeable with all spiritual and Right Reason; and none but unreasonable and absurd men will de­ny it.

I will resolve therefore with my self,Chap. 16. Soul-Resolu­tion. to go out of my self, and trust no longer in my Flesh, nor in any Creature.

I will resolve with my self, to understand better things, and to know my self more perfectly.

1. How all Sin is in my Flesh.

2. How all misery is in my Flesh.

And that this is but my outward Man, the old Man, That decayes and dies, which I am daily put­ting off.

3. How all Grace is in my Spirit.

4. How all Glory is in my Spirit.

And that this is the Inward Man, The new Man, That quickens and lives, which I am daily put­ting on.

And that therefore by my Faith I live above sin, and above Misery, and beyond them both, while in my flesh I am perplexed with them both.

What then is all this Mourning by reason of Sin, and for Afflictions here below?

Is not this the way to Heaven, though it be thus Rugged and Thorny? Is not this the Sea, and are not these the Waves, and Storms, and Rocks, and Quicksands that are therein?

But is not Christ my Pilot, and am I not safe under him? Have I not a sure Guide, that will bring me into a safe Harbour? Can I not then have a little Patience? Tis but to have a little Patience.—

'Tis but standing still a while, and I shall see the Salvation of God.

Wherefore then all this a do? Wherefore do ye trouble my Spirit? I am ready not only to suffer but to dye. There is no strang thing happened unto me, but such as is common to all the faithfull, and such as happened to Christ himself.

What though I am Tempted, Afflicted, Oppres­sed, I live still. The just shall live by his Faith. My Vessel is covered with Waves; yet she bears up against them. My House is beaten and shaken with winds and waves, yet it stands still; because it is foun­ded upon a Rock.

I am fearful naturally, I do confess; yet by the Grace of God, I can look Sin, Misery, and Death in the face, and trust in God still.

If I look only upon Sin, and Misery, and Death, and Hell, alas I dye for fear: But if I look upon God and Christ, I live for evermore.

If I consult with flesh and bloud, I mourn and die: but if I consult with the Spirit, I rejoyce and live. —They that live after the Flesh, shall die: but they that by the spirit do mortify the deeds of the flesh shall live.

Qu. Do we then live by Faith, or by Sense? Spiritually, or Carnally?

Ans. If we say we live by Faith, and by the Spirit, I say then, what means this lowing and bleating of the Beasts that I hear?

Ʋnde Luctus & Planctus. Where is all this how­ling, and Lamentation? Why all this Despairing and Doubting? O we of little Faith! A voice in Ramah is heard, bitter Lamentation, Rachel mourning for her children, and refuseth to be comforted, because they are not.

But is Christs Church a Widdow, hath she not a Husband? is she an Orphan, and hath she not a Father? Is she a stranger, and hath she not a Pro­tector? [Page 80]Surely she is the Spouse and Daughter of Christ and no stranger; therefore God will take care and charge of her, and do for her abun­dantly above all that she is able to aske or think. Doth God take care for Oxen, and for the Birds of the Air, and for the Lillies of the Field? and shall he not much more take care for us, O we of little Faith?

Let me alone therefore, and trouble me no more from henceforth, with idle Questions or direful Curses. I have a God to trust to. I have nothing to do with you, O ye subtil, O ye uncharitable ones! O my Soul strengthen thou thy self in thy God alone, it is good for me to wait upon my God, and to keep my self close to the Rock of my Salva­tion.

Why, Have I not found his Goodness all along, and should I doubt now? Have I served so good a Master, and now should I leave him?

Why, how, and by whom have I lived all this while under all sorrows?

And how do I live still?

And how do I hope to live hereafter?

And how do I hope to live for evermore? but by my Faith in Gods Promises.

I am not exactly Righteous, therefore I cannot live by my works, but I am willing to work Righte­ousness, and by the Grace of God I shall be accepted and live by Faith.

CONCLUSION.

The Doctrine of Faith is sufficiently known, that thereby we are Justified, Regenerated, Ado­pted, Incorporated into Christs Church, Elected, Sanctified, Assured, and shall be raised up from the dead, and live in glory everlastingly.

But who are the true Believers, is not so suffici­ently known; and it is hard to know.

All will profess their Faith, but how do they prove it? All will reckon upon Salvation, but how do they prove their Reckoning?

Here lies the main Point, that men should not de­ceive themselves.

Professors enough, Teachers many; but how true God knows,2 Cor. 13.5. and they themselves do not know for want of Trial of themselves.

Well therefore, said the Apostle, Examine your selves, whither ye be in the Faith; prove your own selves, know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates.

I take great care upon This.

I find high Pretenders to Faith, and to the Spirit,Chap.17. Pretenders. and mighty zealots in all duties of Devotion; but I find also, that they are not honest, but Lyars, Chea­ters, Malicious, Proud, Boasters, Rebellious, Sacri­legious, Extortioners, Lovers of themselves, Luxu­rious, Covetous, and the greatest Troublers of the World. I do not say Swearers, nor open Drun­kards, &c.

I wish these men to examine themselves better, and know themselves to be Hypocrites.

For God and the World know them so to be; for they daily rob God in Tithes, and offerings, and his Priests of honor and respect. They rob the King of Tributes and Customes, and of Honour and Obe­dience.

They do cheat and forswear to the ruin of their neighbours, none more.

Now shall such a Faith save them? It must be no other then a dead Faith; Because they are Hy­pocrites, and do no good works, therefore they have made shipwrack of a true Faith, and of a good Conscience.

2. I find ordinary Professors of Faith, formal enough, Customary hearers and Worshippers and just men: But they are not zealous, but they are not sober and temperate, but they are cursers and swearers, I do not say they are Lyars.

I wish heartily these men would examine them­selves better; They are in a good way, and are al­most, but not all together good Christians.

They are too luke-warm and formal. They must stir up themselves more, or else they will come short of true Faith.

3. I find some that are close and private, and make little open shew of any Religion to the World. Being no comers to Church, no Readers, nor Pray­ers at home, regard no Laws nor Magistrates nor Ministers: But keep to their shops and employ­ments, greedily groveling upon the World and minding no divine Deity.

I wish these men would examine themselves bet­ter, and awaken out of their sottish condition. For they can have no grounds to build any solid com­forts to themselves: but are as it were, without God in the World.

4. I finde some that are open and profane Ran­ters, Cursers, Swearers, Drunkards, Fighters, Revel­lers, and slighters of all Religion, Laws, and Autho­rities, unprofitable burdens of the Earth, consumers of the precious things put forth by the Sun, and of the precious things put forth by the Moon; the enemies and shame of Mankind, and to their own Bodies and Souls.

I wish these men would better consider, bethink themselves, and examine in what a fearful and hope­less condition they are in with God and Man.

For their Actions stink in the nostrils of God, and he will blast them with the breath of his displea­sure; For there is no comfort nor safety in their Actions being inhumane and barbarous. A modest man that comes into their company, and hears their roarings, yellings, blasphemies, and lewd speeches, and sees their antike Garbs and monstrous beha­viour, thinks himself in the Suburbs of Hell, or rather in the Court of Beelzebub.

Therefore these men of all men, have the least hopes of any reward in this World, or in the World to come. For if there be any Dignities, Offices, or Trades to manage, they are most unfit for them. Nor can the Gates of honor without great injury, lye open to these men, who defile their families, and [Page 84]shame and undoe the Nation. And if there be any Reward in Heaven, they are sure never to come there; and if there be none, they are unworthy to be rewarded here.

So that they are the very scum and dross of the World; and it had been better for them if they had never been born, or been like the untimely fruit of a Woman, that had never seen the Sun.

Qu. Who then are they that are in the Faith, or have Faith, or are in Christ, and no Reprobates.

Answ. Onely they that work Righteousness, and so shew their Faith by their Works, being truly honest and just to God and Men.

It is hard for the World to know a true Believer from a false; because of Hypocrisy. A vizard and Disguise of Religion, may cover black Deeds; fair Speeches, looks and actions, may almost deceive the very Elect.

But 'tis easy for a man to know himself, whither he be a Hypocrite or no, if he will but try. St. Paul saith,1 Cor. 4.4. I know nothing by my self. If there had been any thing he might have known it.—Thine own heart knoweth, Eccles. 7.22. that thou thy self hast cursed others. So thine own heart knoweth whither thou believest or dissemblest. 1 Cor. 2.11. —Who knoweth the things of a Man, save the spirit of man which is in him. 1 King. 2.44. —The King said to Shimei; Thou knowest all the wickedness, which thine heart is privy to.

Ob. Say not as the vulgar do, to abuse the Scripture and themselves. —The heart of man is deceitful and Desperately wicked, Jer. 17.9. and who can know it?

Answ. I, who indeed besides God and your selves? No man living can, you carry it so cunningly. It is an easy matter to cheat the World, but it is not so easy to cheat God, or your own consciences. God is not a man that he should be mocked, neither is he the son of man that he should be deceived; and the conscience is Gods vicegerent, a faithful Register, a witness that will speak the truth, the whole Truth, and nothing but the Truth, one day.

You need not therefore, be ignorant of your selves, nor cheat your selves unless you will.

You are willing to be deceived; therefore you are deceived; it is your own fault.

Never tell me you cannot tell your own heart, you may tell it well enough, if you would examine it. The Soul hath a faculty, not only to know, but to know what she knows, and to reflect upon her own Actions.

I can tell I hope very well, whither I be honest or no; I, and no body else can tell but I, if I be cunning to hide dishonesty from them. But yet they may at last find me out, 'tis a thousand to one else, if they live long enough by me, and try me much, and mark me well. There is nothing so secret, but at last it shall be revealed; and that which is done in Closets, shall be shewen upon the house tops.

What do men think that are Hypocrites?

Alas, it is a poor silly business.

If there be a God, as there is, he must know all; and if there should chance to be a Heaven as there will be, they shall be sure to be shut out. They had [Page 86]as good put off their vizard, and lay aside their paint­ed veil, and speak and do plainly, and be at open defiance with God, and never make mention of his name within their mouths; for their labour is in vain to Preach of him, and Pray to him, in whom they be­lieve nothing at all.

The humour of these men is very strange to take such pains to no purpose at all.

Yea, but they have worldly ends thereby, to be counted Religious, that they get Riches and Ho­nour.

Very well, then they have their Reward: but 'tis a poor one; yet it is such as they like, much good it cannot do them, nay, much harm will accrue thereby.

1. For God will condemne them much more.

2. Men will not love them, though they may fear them. Men count them as they are, false; and scorne them in their hearts for their baseness.

3. They must shortly Dye, and then to what purpose is all this closeness, plotting and contriving to get a little Pelfe together, and to be revenged, and have their Wills; for shortly their Enemies, and those they have oppressed, will dance upon their graves, their Names shall stink and rot; and their own seed, if not strangers, throw away what they have unjustly gotten.

Is it not far better and safer to be plain and down right honest? And then

Amongst good men a man shall be sure to be be­loved▪ and God will certainly reward him.

Beloved, bethink your selves, and be as you profess and seem to be.

Here are Sermons, Prayers, Communions, Bibles, and other good Books. What then? Will this do the work to use all these?

One thing is wanting, and then all is done. Hear Pray, Receive, Read, give Almes, &c. in sincerity, and humility.

What is it to be a great Talker of God; and with God, in Preaching, Praying, &c. when the heart is not right with God all this while?

What is it to be a great Disputer, and Contender for Religion, and the Ceremonies thereof, only to get applause and profit thereby?

What will all this availe at the hour of Death, or at the Day of Judgment?

At the hour of Death, they say, they care not; they must, and they can but dye.

At the day of Judgment, they pass not for that; for they believe no such thing. Let them but alone till that Day, and they shall do well enough, they will venture that.

Well then, if it be so; let them go as they are, and Gods Vengeance will go along with them; and for ever, despair of Gods Mercies: Let them enjoy this World, no wise man will envy them.

They are left to themselves. They that are wil­ful, let them be wilful still.

Ob: Many say, they know no better.

Ans. There are many things they might know, if they had a mind to know: but these men revel away all [Page 88]their Time, and never regard to know any thing that is good.

Who can pretend ignorance, that there is a God? and that he should do as he would be done by? Not one: For these are Common Principles.

And as for Consequences, men might easily make them, if they would take the pains, upon several occasions in life. As to say, when they dissemble, How do I look when I Lye? Do I not hide false­hood under my Tongue, and is there not a Lie in my right hand? Do I spend vast Sums upon vanity of Apparel and Riotous living, and should I grutch to pay the Minister his small dues, or to give a little to the Poor. No man but might say and do these things, and such as these, whensoever occasion is offered in his business amongst men: But men sleep or Pot away their dayes, and forget all goodness, and in a moment they go down to the Grave, and Rotten­ness takes fast hold upon them.

In a Word, for there is no end of writing Books upon such Subjects, to informe and rebuke all men at all times, as they have need, for all their wild Ex­travagancies: Let us hear all in a little. Fear God and keep his Commandments: keep Faith, and a good Conscience: yet more briefly. Love is the fulfilling of all Gods Commandements.