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 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 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 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 lâ—ft us of entring into his rest any of you shouâ—d seem to â—ome short of it For some did not keep the
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 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 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 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
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 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 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 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 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 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
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 FINIS 2 COR. 5.7 For we walk by Faith not by sight 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 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 men-stealers 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 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
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 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 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 Descâ—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 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 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 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 â—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 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 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 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 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 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
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 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 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 GAL. 3.6 Abraham believed in God and it was accounted to him for Righteousness 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 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 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
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 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 believâ—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 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 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 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 Eâ— 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
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 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 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
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 mâ—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 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 â—ormaliâ—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 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 T is but to have a little Patience Dabit Deus his quoque finem 'T is 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 Vnde 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 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 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 't is 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 't is 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 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 't is 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
Passions and urge the Patient to Jealousies Railings Fightings which end in Wounds or Death And therefore Pittacus ordained a double punishment to such as were drunk and committed outrages during their drunkenness one for their drunkenness and another for the mischiefs done by them Drunkenness therefore is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Divel that we invite to come unto us A Madness that we bring upon our selves Callicles in the Comedy did well convince Dinarchus when he prayed for Pardon saying Quod animi impos vini vitio fecerim Excuse me It was my Wine not I did this Non placet in mutum quicquid conferri quod loqui non potest Nam vinum si fabulari possit se defenderet Non vinum moderari sed vino solent Qui quidem probi sunt verùm Qui improbus est sive bibit sive idem caret Temeto Tamen ab ingenio est improbus That is I like not your answer That you should lay the fault upon the wine A dumb thing that cannot speak for its self for if it could it would defend its self well enough Blame not the Wine then for Wine does not govern a good man but a good man governs the Wine But he that is wicked is wicked from within whither he drinks or no. If you ask me concerning the Reasons Chap. 16. Extraordinary Visitations why the above mentioned Persons are so extraordinarily visited I answer I cannot tell for Reasons are best known to God himself and those most just though hid from us Certainly they are plagued not for their extraordinary Sins nor yet of their Parents but that God might shew his Glory and make his mighty Works to be seen and to humble us for our Preservation from such grievous miseries for our Deserts that we have To render us thankful for his free Grace and Love and to make us careful and fearful to offend least such or worse things come unto us And that we should not insult over their woe nor tread upon them that are down and add sorrow to their sorrow but rather fear and tremble at the mighty works of God and repent for fear we should all likewise perish Learn therefore to pitythose harmless distressed Creatures Chap. 17. Pity and Charity O pity them all you that are their friends All you that are Christians yea All that are men Shake not your heads and mock not as the Jews mocked Christ upon the Cross Say not in the Pride and Error of your minds doubtless these Persons were sinners more then ordinary or else God would never have so extraordinarily afflicted them Judge not that ye be not judged Be not like unto Jobs friends that because God had deprived him of all worldly comforts therefore they charged him to be an Hypocrite These were miserable Comforters Physitians of no value Remember your Saviours words Think not that those whose bloud Pilate had mingled with their Sacrifices or those on whom the Tower of Siloam fell were sinners above all others that dwelt in Jerusalem because they suffered such things I tell you nay but except ye repent ye shall all likewise perish Rejoyce not against me O mine enemy for though I do fall yet I shall rise again They that go forth weeping bearing good seed shall doubtless come again rejoyeing bringing their sheaves with them And greater shall their Reward be in heaven Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind and above all things put on Charity which is the band of all perfection Pity the condition of those whose Infancy Youth and Beauty are assaulted with Consumptions Poxes Lameness Madness and Death which is the last Punishment whose Prime and Golden yeers are cut off and all their Wits and Parts turned into folly Alas the budding Tree and the Tree laden with mature fruits suddehty wither and dye The fairest flowers are cropt in their full glories The Sun sets at Noon day And yet they are either altogether innocent as Infants or setting humane infirmities aside more righteous then other men and yet they are plagued more then other men But do not you therefore condemn the generation of the Just because the hand of God is upon them I say therefore that except you have suckt the breasts of Tygers and partake of the nature of the savage Beasts in the wilderness you cannot but stop your uncharitable censures and leave them to that God that made them and will save them and look you to your selves And now before I take off Pen from Paper I think fit to add one word more for the use of this Doctrine delivered which is To take off all Disputes if it were possible and that the minds of proud contentious and interessed men would bear it concerning the great noise that is made of Infallibility Supremacy the Light that is in us maintained either by the Pope Presbyter Independent or Quaker as also those endless wranglings of Schoolmen or Casuists which make up such heaps of confused Volums to the distraction of Churches and States for Jews Turks and Heathens to laugh at For if Faith be the ground of all Justification and Assurance Chap. 18. Fâ—â—â—dation What need all those heart burnings and separations about the Notion of the True Church Seeing all that hold the faith of Jesus Christ are the members of Christ all the World over though they differ about Consequences and Superstructures and forms of Discipline or external Worship If any man shall build upon that precious Foundation Gold or Silver or precious Stons Wood Hay Stubble every mans work shall be made manifest 1 Cor. 3.1.12 c. For the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is If any mans work abide which he hath built thereupon he shall receive a reward If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire And other foundation can no man lay then that is layd which if Jesus Christ We all agree in the main Foundation and therefore we might all hold the unity of the Spirit in the Band of Peace Therefore all other unnecessary Questions that engender nothing but strife do vanish of themselves and it will be found sufficient to hold to those few things that are necessary for saving Faith and Life and to trouble the people of God with no more Controversies Let all subtle Factious and Seditious spirits pack up their bundles of Trash and be gon We give them to understand that we have no such custom nor the Churches of God We have enough to secure us for Heaven hereafter and for Peace while we live here Here is a safe and a short way propounded for happiness if they will take it From henceforth let these Dividers look to themselves and Teach nothing but the Scriptures for Doctrine and the Laws of