THE DOCTRINE OF FAITH, JUSTIFICATION, AND ASSURANCE, Humbly Endeavoured to be farther cleared towards the satisfaction and comfort of all free Vnbiassed Spirits.  
With an APPENDIX for PEACE.  
BY ROBERT DIXON, Prebendary of ROCHESTER.  1 Cor. 12.31. 
Covet after the best gifts, and yet I show you a more excellent way.  
LONDON, Printed by William Godbid. M.DC.LXVIII.   

To the Honourable Sr EDWARD HALES, Baronet.  
SIR,  
GOD is the great Maker and bestower of all Rights: The persons capable to receive them, and to whom he doth convey them, are Angels and Men. To mankind he gives the best of Rights, and invests them with the best Inheritance, by the best Mediator Jesus Christ, the Principal Heir of all Things, through the means of Faith, which justifies the Sons of Men by Nature, to be the best Title, and the strongest Assurance that can be had to Eternal Life.  
I have therefore purposely fixed upon these noble Principles of Faith, Justification, and Assurance, That I might be a true Mercury to point out the stately way that leads to Celestial Glory. Directing wise Souls to come off from the wand'ring Pursuits of earthly Pomps, empty Speculations, and uncertain Riches, which discompose and tire the best Wits in the Labyrinth of this World: That they may find true content in the Choice of that one Thing which is truly necessary, That better part which shall never be taken from them; That solid comfort which will stand by them, and bring them Peace to the end, and in the end, and unto all Eternity.  
This pain Treatise of these most high and most Christian Truths, I held myself obliged to dedicate unto you, as being the first Fruits of my Labours in this kind, and therefore most due to you of all men, who was my first Benefactor and most liberal Patron of my Studies, together with your most excellent Lady, now with God.  
Her transcendent Estate I cannot reach, but Yours, and both your Sons I may, and do Address myself unto. And for the joynt-favours which I have received from you and your Lady during your conjugal Union, and for your continued and for her sake increased kindness since the sad separation, I humbly offer this token of my Gratitude to remain by you, from me, to look into upon occasions for your Satisfaction and comfort, in the midst of the Dissatisfactions and Discomforts of this Miserable World.  
The same also I desire you would commend to your Sons, the Stems of that Noble Lady, whose memory I shall ever honour, and you and them for her sake.  
In this I aim merely to strike the sprightly vein of Pure Love to You and to your hopeful Family, and a dear Remembrance and kindness to you all, as to the best of my Friends.  
Upon which generous Terms if you please to accept of this small Present it may promote the acceptation thereof to others, and encourage him farther, who ever desires to show himself,  
SIR, Your most faithful, and most affectionate Servant ROBERT DIXON. Rochester. March. 26. 1668.   

To the honest READER.  
FAITH is all in all to a Christian; For all that have Faith, are thereby Justified, and have full Right to all the Promises of God, To be his Sons by Adoption and Grace, to have their Sins pardoned, to be Sanctified by the Holy Spirit, and thereby to have all necessary Assistance and comfortable Assurance of a Resurrection to the Inheritance of Eternal Life. I therefore purposely wave all perplexed Disputes, and subtle Notions and Distinctions, which serve for nothing but to puzzle all men, especial them that are weak in the Faith. It shall suffice all Christians, if they are willing to embrace God's Promises, and perform his Precepts with an honest heart. Let them not trouble themselves at all with the variety of Sects and Factions. For all such true hearted and humble Souls, do belong to Christ his Church, what ever Differences there be in Opinions caused by vain men who do not understand one another, being sore blinded with Pride and idle Speculations which engender nothing but Strife and Divisions. Keep thou therefore, Good Reader, Faith and a good Conscience, and pass not for the rash Censures of any. Be thou confident of Gods unchangeable favour, if thou be no Hypocrite. In Order therefore to the satisfaction and comfort of tender Spirits, I have written this short Treatise, and do encourage them to do their true endeavour to please God, and to perserverance, and trust in him for the certainty of their future estate of Happiness and Salvation, which he hath undoubtedly provided for them. Accept therefore, kind Reader, what I have here offered; and than if God permit, I will add more to the same purpose: Avoiding all Nicety and Superfluity of Words, and condescending in the great Points of Grace, Faith, Justification, and Assurance, to the meanest capacity; aiming at no Side, or Party, but equally respecting the plain Truth, with an  mind for Peace. This even Temper of Spirit, is the only means among all good Christians, especially Divines, for the stinting of Controversies in all foolish and unlearned Questions, and the Propagation of Piety, Peace and Love, in Church and State. This Rare Character of a True Child of God, to be pure and peaceable by obedience to good Laws and fulfilling all Righteousness, is the safe way to Heaven. Thus we work out our Salvation with fear and trembling, and make our Calling and Election sure; Which shall be the daily prayer of him, who is  
Thine in the Lord Jesus Robert Dixon.   

The Doctrine of FAITH, JUSTIFICATION and ASSURANCE.  

HEBR: 11.1. Now Faith is the Substance of things hoped for, the Evidence of things not seen.  

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 largely, 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 God's 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, than she believes and hopes— For hope that is seen is not hope: 
Rom. 8.24, 25.  for what a man seethe, 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 Recompense of the Reward, and to the Price of the high Calling, which is laid up for us in Christ, which causeth us to endure the Cross, 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 infer true Faith; and they do show 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 God's 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, etc.— By the Word of the Lord were the Heavens made, etc. He spoke 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) Abel's Sacrifice was not more valuable than cain's, 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 Ark by Faith, i. e. in hope of God's promises. He had a sight of Things unseen, i.e. of the Flood 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 Commandment 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, Samson, Jephthah, and David, Samuel, and the Prophets; who by Faith subdued Kingdoms, and wrought Righteousness, obtained the Promises, endured tortures, stopped the mouths of Lions, quenched the violence of Fire, waxed valiant in fight, 
2 Mace:  women received their dead raised to life again, etc. Heb. 11.35.  
All this Faith arose not from any clear Promise of a Resurrection, 
Chap. 3. Acts of Faith.  but hoping in God's 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 Christ's 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 knowledge 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 fare 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 God's 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 Description 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, persuades, draws, invites, allures, by all gracious and proper means, fit for a rational spirit to receive.  
When the heart hears, understands, is invited, moved, persuaded and drawn, that is, accepts and embraces the offer of Grace, than 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, than man disbelieves, than he is condemned of himself, because he maketh God a Liar, who is Truth its self, and cannot lie. As when a Rebel hath pardon offered by his Prince, and will not accept it upon the condition of future Loyalty, he deserves to die, 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-denial; then man is said to deny the Faith, and to make Shipwreck of Faith, and of a good Conscience.  
So then the Acceptation of God's 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 forgiveness 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 stays 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 allegeth 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 persuaded 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.  etc. Thus the Lawyers rejected the Counsel of God against themselves, and therefore accounted themselves unworthy of Eternal Life.  
God's Promise imputes a Present Right to a future Blessing, 
Chap. 8. God's 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 man's Will, correspondent to the two Acts of God's Will, of imputing a Present Right, and a future Possession of a Biessing.  
This is God's 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 God's Promise.  
Thus God's 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 precept.  which are two Acts of God's Preceptory Will. Hence God requires submission to this present Band, and performance of the future Duty, which are two Acts of man's will, agreeable to the two Acts of Gods Will.  
This is God's 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.  
God's Precepts are his Revealed Will or Word, proceeding from his Holiness; and God's Judgements are his revealed Will or Word, proceeding from his Anger: But God's Promises are his revealed Will or Word, proceeding from his Love. This is God's good Word, or his good Promise.  
Therefore an Assent to God's Precepts and to his Judgements, is Faith to convict a Sinner of his Transgressions, and the guilt of Punishment due to him for the same: But an Assent to God's 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 die before we possess it: yet we die in faith, and lie down in hope to rise again to the possession of Eternal Glory. For so the faithful are said to be persuaded of God's promises, having seen them a far off, and embraced them— All these died 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 Dear beloved Brethren, be ye steadfast and unmoveable, always 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.  
Coral. This faith is a Passive Act of man's 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 God's part; and in taking faith, the Action is on Man's part. And this is noble and free in God to promise and persuade, and in Man to be persuaded and to receive what God gives. What can be more easy and reasonable, then to say Amen to God's 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 God's drawing of us with the Cords of a Man, which makes his Yoke easy, and his Burden light, and all that refuse to be persuaded are left without all excuse. For how often hath God stood at their door and knocked, how often would he have gathered them together into his congregation to be partakers of his Benefits with his faithful 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 God's Sponsions are Double Acts of his Will, devising a present Right to a future Blessing, and Man's Responsions are Double Acts of man's 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 merely by his Grace, and because the Matter of it is very gracious. So God's Commands are Double Acts of his Will for a present obligation to a future duty, and man's yielding 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 man's 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, etc. which is laborious.  
Concl. Therefore Gods Promise is a Covenant of Grace, and God's Precept is a Covenant of works, and God's Judgement 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, than the whole Lump is holy. If Christ be the first fruits of the Resurrection to Glory, than all that are Christ's, 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, than the Faithful 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 Father's house there are many Mansions and Portions for all his Children. And where the Carcase 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 fare off, hereafter we shall enjoy and see clearly.  
Here we know and see darkly as in a Glass, there we shall see Face to Face, and know even as we ourselves 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 Privileges 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 Taste of the same Inheritance.  
By Faith we see and feel these absent and invisible things of God, and know the height, 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 entered 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, Physicians 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 is good; niggardly Stewards to a Bountiful Master. Whereas they ought freely to give, as they have freely received, and dispense the mysteries of Salvation with a most bountiful hand. Hard Fathers, that had rather give a Stone, than an Egg, and a Scorpion rather than a Fish, of Sour, Sullen, Ghostly, Saturnine Aspect to some, driving them into despair, calling them Reprobates, such as have no share in God's Promises. These men are fare from our Saviour's 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 Flax 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, frolic, boon, buxom and debonair to themselves, and to such as are of their own Pharisaical Sect. They can sow pillows under every such Elbow, and dawb with untempered mortar, 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 in her pangs, and call this the spiritual Throws 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 divers 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 Teacher's Girdles, and make the Disciples live or die by the Breath of their mouths, stand or fall, thrive or be undone by their smile or frown: In a word have absolute dependence from them.  
This is to Lord indeed over men's souls, 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 Ears, in as much ignorance and security, as the subtlest 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 castaways, such as have the Mark of the Beast, no signs 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 resolving of Doubts.  But they that are the True Interpreters of God's Word, few among thousands, that are able to speak a word of comfort in due season to weary souls; These can show unto man his Righteousness by Faith, and save a soul alive, plucking them out of the Jaws of despair, and to find a Ransom for them.  
What heart so merciless, that will not, having power, draw a poor Captive out of the Dungeon?  
To such souls 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 with sighs 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 God's Book, and see their names written in the kingdom 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 passed Childbearing, 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 thyself art forsaken of thy friends, and smitten in thy Body, art a very Dunghill upon a Dunghill, 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 die, 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 spoke unadvisedly with his Lips, nor charged God foolishly.  
Thus David, according to sense, was almost gone, his feet had well nigh slipped, 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 hide 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 grappled 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 far better than he? It is well for us, if we be as our Master.  
When Jonah was in the Whale's Belly, and was gone down to the bottom of the Mountains, and the Earth with her bars was about him as he thought in the judgement of his flesh and blood, for ever; and the weeds of Despair were wrapped about his head, that he had little hope in reason ever to see 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 Thorn 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 God's workings, but this I am sure, that though the ways of God are often secret, yet they are always 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 honour 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 glorified 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 Winds do bluster, and the Waves rage and roar 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 one way or other; yet than they were bidden to stand still, and see the salvation of God, who made bare his Arm, and stretched forth his right Arm to save them.  
Be not therefore affrighted, O ye faithful souls, 
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 than 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, pressed down and running over, shall God give into his bosom. 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 wisdom 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 die 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 God's 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 God's 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 myself with the sight and fruition which I have, which is to me an Evidence and full Assurance of what I shall have.  
Therefore, Dear beloved Brethren, be ye steadfast and unmoveable, always 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 say 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 say 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.  than 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 allegeth 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 justifis 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 Abraham's Faith unto him for Righteousness, than it must needs follow passively, that Abraham's Faith was imputed to him for Righteousness.  
2. The Account. 
Cap. 2. Accounting.  The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered, reasoning, concluding, numbering, reckoning, imputing.  
The great Arts of counting are Logic and Logistick.  
1. Logic is the counting of Say, 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 Logic the Conclusion is the effect of two Say rightly figured, when one of those Say 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 multiplied, 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 Counting or Reckon, 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 Numbering; 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 yourselves to be dead unto sin, etc. 
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. God's Promise was the Cause, Abraham's Righteousness was the Effect; Abraham's 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 Uncircumcision which is counted for Circumcision, is not another man's; but his own Circumcision to whom it is accounted. And that Sin, that is imputed, or not imputed, is not another man's 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 man's, 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 blameless; s.— Jacob s; aith, 
Gen. 30.33.  So shall my Righteousness answer for me.— Not for thy Righteousness, etc. Deut. 9.5. Ps. 45.7. Thou lovest Righteousness, etc. 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 than is due by Law, through Love. 
Ps. 37.2. — The Righteous showeth 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 kingdom 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 show 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 ministereth seed to the Sour, etc. Increase the fruits of your Righteousness, i. e. kindness in contributing to the poor Saints.— Take heed that you do not your Alms 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 sign 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 void, 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 God's 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 believeth 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 Judgement, 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 spoke 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 Ten, Hundreds, Thousands, and hundred Thousands, and thousand Thousands; till they were numberless as the Stars 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 means 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 Abraham's Faith the means, whereby that Cause wrought this effect.  
The sum 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.  
Abraham's Rights were, Issue, Inheritance, and chief 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 expressly so mentioned, but contained in the Promise, which wise Abraham in his reasoning well understood, though a fare 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, than the Land of Canaan was; even a heavenly, and a better life than 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 shown 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 Birthright and Work-right.  
Reas 5 Because accounting is the common Genus to both Justifying and Condemning, for Accounting is a Word larger than 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 adjudge 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 Abraham's 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, 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 myself 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, etc.  
The effect of this was; 
Chap. 7. Oaths.  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 confirm 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 God's 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, etc. 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 Egypt.  
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 justified 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 years.  
So that he was merely 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 than 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 than 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 Father's Inheritance, more than his younger 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 Birthright: though that word be too wide; for it is his Primogeniture, or first Birthright 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 than 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 Abraham's case, constantly useth the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to count, And reckoning, Ratiocination, and Counting, are all one in effect in Logic 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, Baptism, etc.  
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 God's 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 God's last Will and Testament, whereof Jesus Christ is the Mediator.  
This Promise, Devise or Gift of God's 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 taste 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 Coheirs 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 Blood of Christ; so that heaven and earth may fail: 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 Ass, 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 Kingdom 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 condemn?  
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 Humour, 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 Judgement, and makes a true account; therefore we may most safely reckon with God, as God reckons by the means of our Faith: Yea, we wrong God and ourselves, if we do not.  
Our reckoning then is upon God's Promises, those sure mercies to Abraham and his seed; Therefore Christ came to perform the mercy promised to our Forefathers, 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 denied.  
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, than the Promise is dead, and of one effect: but if he give Faith to it and accept it, than 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 forms a Promise into a Covenant, whereby there is a convening or meeting of mind unto mind, 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 mere Grace on God's part that made it: So the Acceptance was a mere Act of Faith on Abraham's 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 Account 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 ourselves 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 show it by the fruits thereof outwardly to God and Man. 
Jac. 2.18, etc. — A man may say (saith St. James) Thou hast Faith, and I have Works, Show me thy faith without thy Works, and I will show 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 mere 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 thyself 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 lest a promise being l●ft us of entering into his rest, any of you should seem to ●ome short of it. For some did not keep the Faith, but made shipwreck 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 near 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, etc.  
4. For comfort. Why should Believers quarrel? 
Chap. 14. Peace.   

1. We have all the same Cause of Right, which is God's Promise.  
2. We have all the same Right, the effect of God's 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 aught to be comforted thereby.   
How vain then and sinful are those questions and doubts, about the manner of God's 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 disheartened, 
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 join 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 ourselves to be wrought upon, and persuaded 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 Ruin of others, for which they will Curse us even in this World. And if there be a Reward, as most certainly there is, than 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 Birthright: so sure are the Faithful, the heirs of God by the means of their Birthright. 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 account, 
Chap. 15. Kind's 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 account, 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, etc.  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, etc. — Not every one that saith unto me Lord Lord, shall enter into the kingdom 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 Prophesied in thy Name? and in thy Name cast out Devils? 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 account made by God for them, but cannot make a true account for themselves; but are hindered and puzzled, being weak, and put out of their reckoning.  
1. By school distinctions without difference, and coined niceties, oppositions of Sciences falsely so called.  
2. By Pulpit marks & signs; the fancies of idle Brains, and multiplication of Words without knowledge.  
3. By private scorns 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 sighs 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 deuce to a farthing, 
Heb. 5.2.  when he cannot reckon for himself: So will Christ do for these poor Creatures, and all that are Christ's 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 show 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 than themselves.  
4. Some make a true account, 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 God's Promise.  
2. The Effect is Salvation its self.  
3. The means that makes the Cause to produce this effect, is their own Faith.   
So in Logic.  
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 multiplied, 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 Reckon is this.  
1. Those things that agree in one Third, do agree among themselves; as in Logic, 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 God's 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 faithful 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 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 Judgement 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 myself 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 myself with costly Wine and Ointments, 
Wisd. 2.6.  and let no Flower of the Spring pass by me. To crown myself with Rosebuds, 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 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 shipwreck 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 Truehearted 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 Baptism, the Lords Supper, Faith, Justification, Merits, Infallibility, etc. 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 man's Conscience, 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 ourselves, and puts every man into a hopeful capacity of Salvation.  
For if we be not justified to Salvation, it is not God's fault, but our own; because we do not believe.  
God hath graciously promised, but man hath ungraciously refused and rejected God's kindness, and man hath nothing to say for himself. Let God be true, but let every man be a Lye. Our destruction is from ourselves, 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, lest 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 justify 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 Practice of a spiritual life, abstracted from all carnal and sensual ways, which is our Sanctification.  
For as the end is Spiritual that we aim 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 haste, 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 seethe, 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 spoke 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 practice of Virtue.  
4. Civil, in Society, Justice, under Laws.  
5. Spiritual, Selfdenying, above Laws. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christians by their Spiritual lives, 
Gal. 2.19.  come up higher than 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 wholly 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, etc.  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 knowledge 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 yield ye your members as instruments of unrighteousness unto sin, but yield yourselves 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, Honours, Arts, Powers, Glories, Liberties, Beauties, Friends, Health, Strength, Peace, Orders, etc.  
2. Above all natural sensual Pains, Wants, Shames, Ignorances', Weaknesses, Disgraces, Deformities, Enemies, Diseases, Wars, Slaveries, Confusions, etc.  
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, Honours, 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 choose 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, etc. and raises them to Celestial Objects.  
4. This Life sublimates all Faculties, Understanding, Will, Memory, Conscience.  
5. This Life attains to true Wisdom and Tranquillity 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 customs of Swearing, Lying, Stealing, etc. and tend towards a harmony of rational Judgement and will, with sensual Apprehension, and Desire.  
2. By universal liberty of spirit in Judgement and Will. 
Chap. 3. Liberty.  The judgement of a Wiseman 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 customs, because they are in credit and use, without examination.  
We may and must live in obedience to laws, 
Chap. 4. Obedience.  and Customs; speak and do as the Vulgar, but not Judge as they do, but rather judge them. Powers and Laws, and Customs, may govern my hand, and my tongue, lest I disturb the peace of the World, but not my Spirit: my outward, but not my inward man.  
Behold I show 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: learned Men, fancy more than they know. There is a vain Philosophy and oppositions of Sciences, falsely so called by men that are vainly puffed up with their fleshly minds, and such as dote about Questions, not knowing whereof they spoke, nor whereof they do affirm.  
Plato never intended to tie 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 Pedantic. 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 biased no way, but respect the Truth equally; As new born Babes receive the sincere Milk of the Word, which is able to save your Souls.  
Be Academics, and Pyrrhonians; for men of that Temper are never Heretics, fanatics, Opiniators, Troublers of the World, as Dogmatists Pedantic, Magisterial and Definitive Gnostics. O homines ad servitutem nati! A generation of Men born to continual Thraldom, 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 harkening to any thing wiser than 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 than Nature, Art, or Law require.— Covet after the best things, and yet I show you a more excellent way. And this Temper of down right simplicity, and well meaning, is the Mercury that points justly to the Highway of Grace and Glory.  
The Stoics aimed at this Disposition, and Spicures more (witness Seneca, though blasted by others of unequal Credit) to be above Want, Pain, Grief, Joy, Shame, etc. And surely they were not all sullen, and morose; but very firm, grave, severe, as Cato was, and pleasant too.  
4. By Practising true Piety. 
Chap. 7. Piety and Superstition.   
An opinion contrary to this, prevails 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, Sackcloth, and Hair-shirts, Ashes, and hard cold Stones, Macerated bodies, Wan-looks, Whining or Yelling noises, Cuttings, Lance, Pilgrimages, Incense, Candles, Holy-waters, etc. as are practised in Hermitages, and Cells.  
A madness to flatter the Divinity with Inhumanity. To think to satisfy God's 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  Sacrifices, with Calves of a year old, with Rivers of Oil, or the  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 truly, 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.  
— Si Deus est Animus, nobis ut carmina dicunt,  
Hic tibi praecipuè sit purâ ment colendus.  
It was the humour of the Jews, 
Chap. 8. Judaisme and Heathenism.  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 fare higher Duties, unto which he led them by the hand, if they had had the wit to observe it, according as the Prophets did often hint unto them. But they rested in the Letter, and in the worke-days, and would not understand what God farther intended; no not when they were sorely slashed 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 days of Christ himself, and his Apostles, when the clear dayspring 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 than these.  
But still they stumbled at the Old stumbling-stone 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 Paganism, 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 main errors, from whence all other Heresies have been derived, 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 days of Adversity, when we are pinched with long and sore Wars, 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 Lose and Carnal way of Living: This will not do. The Gospel calls for higher things.  
1. This Lose and Carnal Life, will never satisfy the Conscience, nor please God.  
2. This formal and outward Worship will not serve the Turn.  
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 God's Worship.  
But still I show 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 Christ's own Example, To fulfil all Rigteousness; To offend none, but to give unto Caesar the things which are Caesar's, and unto God the things which are Gods.   

APPLICATION.  
I have set before you two ways, 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 public 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, etc.  
3. Which may overcome all Carnal Pains, Wants, Shames, Ignorances', Weaknesses, Disgraces, Deformities, Enemies, Diseases, Wars, Bondage, Confusions, etc.  
4. Which may regulate all Passions, of Love, Hatred, Hope, Despair, Joy, Grief, etc.  
5. Which may sublimate all Faculties, Understanding, Will, Memory, Conscience.  
6. Which may arrive at the height of true Wisdom, Peace and Tranquillity of Mind.  
1. By exemption from vulgar Errors, Vices, and Passions.  
2. By aiming at Universal Liberty in Judgement and Will, still submitting to Faith.  
3. By learning true essential simple honesty, and plainness of Spirit.  
4. By Practising 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 than 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 God's Book (for so they are when forsaken) Though you cannot see your Pardon sealed by God's 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 Judgements 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 judgement of flesh and blood.  
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 God's Promises of Pardon and Blessedness in the midst of Sins and Miseries.  
I will believe, though I see not, nor feel not any comfort: 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 Form 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 Devil, 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, etc.  
3. Open Rebellion, Sacrilege, 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, etc.  
It is too Legal, to preach Laws, Duties, Curses, Threaten, 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 persuade 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 Task to lead this life of Faith.  
Sol. I answer: 
Chap. 12. Gospel Easie.  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 height, and length, and breadth, and depth of the Love of God which passeth all knowledge.  
It is as easy and fare 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 rejoice 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, Honour, pleasure, etc. 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 charms 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 says unto us, This is the way, walk in it: Turn from the ways of wickedness, pass by them, and come not near unto them, for fear iniquity be your Ruin; for why will ye Die? O when will it once be!  
The Sun of the Gospel shines very clearly; but the World shuts her eyes upon it. The light is come into the world, but men loved darkness rather than 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, Alms, Justice, Temperance, etc. yet there is a more excellent way to go on to perfection;— not to draw near 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 than the other. And the very Publicans and Harlots shall enter into the Kingdom 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 We. God did write in the Law in their hearts by his Spirit in the days of the Gospel, and the Kingdom 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-denial, Mortification, Purity of heart, Poorness of Spirit, Mourning, Meekness, hungering and thirsting after Righteousness, Mercifulness, Peacemaking, Suffering Persecution, Rejoicing 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 myself, 
Chap. 16. Soul-Resolution.  to go out of myself, and trust no longer in my Flesh, nor in any Creature.  
I will resolve with myself, to understand better things, and to know myself 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 decays 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.—  Dabit Deus his quoque finem. 
'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 die. There is no strange thing happened unto me, but such as is common to all the faithful, 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 die for fear: But if I look upon God and Christ, I live for evermore.  
If I consult with flesh and blood, I mourn and die: but if I consult with the Spirit, I rejoice 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 Christ's Church a Widow, 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 ask or think. Doth God take care for Oxen, and for the Birds of the Air, and for the Lilies 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 subtle, O ye uncharitable ones! O my Soul strengthen thou thyself in thy God alone, it is good for me to wait upon my God, and to keep myself 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 God's 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 Christ's 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 yourselves, 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 Liars, 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, etc.  
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 honour and respect. They rob the King of Tributes and Customs, 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 than a dead Faith; Because they are Hypocrites, and do no good works, therefore they have made shipwreck 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 Liars.  
I wish hearty these men would examine themselves better; They are in a good way, and are almost, but not all together good Christians.  
They are too lukewarm 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 show 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 grovelling 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 find some that are open and profane Ranters, Cursers, Swearers, Drunkards, Fighters, Revelers, 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 inhuman and barbarous. A modest man that comes into their company, and hears their roar, yell, blasphemies, and lewd speeches, and sees their antic 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 honour without great injury, lie open to these men, who defile their families, and shame and undo 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. Only they that work Righteousness, and so show 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 myself. If there had been any thing he might have known it.— Thine own heart knoweth, 
Eccles. 7.22.  that thou thyself 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 yourselves? 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 God's 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 yourselves, nor cheat yourselves 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 hid 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 shown 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, than 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 condemn them much more.  
2. Men will not love them, though they may fear them. Men count them as they are, false; and scorn them in their hearts for their baseness.  
3. They must shortly Die, and then to what purpose is all this closeness, plotting and contriving to get a little Pelf 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 yourselves, 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 Alms, etc. in sincerity, and humility.  
What is it to be a great Talker of God; and with God, in Preaching, Praying, etc. when the heart is not right with God all this while?  
What is it to be a great Disputer, and Contend for Religion, and the Ceremonies thereof, only to get applause and profit thereby?  
What will all this avail at the hour of Death, or at the Day of Judgement?  
At the hour of Death, they say, they care not; they must, and they can but die.  
At the day of Judgement, 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 God's Vengeance will go along with them; and for ever, despair of God's 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 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 Lie? Do I not hid 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 grudge to pay the Minister his small deuce, 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 days, 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 inform 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 God's Commandments.  
FINIS.    

An APPENDIX for PEACE.  
Transition. I Have in my former Discourses endeavoured to satisfy and comfort weak, fearful, and melancholy spirits, who though they have true Faith; yet by reason of their own Distempers within, and the Temptations without, complain for want of that Faith and Assurance which they have already.  
1. It remains that I should farther put on to satisfy, concerning Children that die, before they attain to Faith or the use of Reason, in what condition their souls are in.  
2. As also concerning Innocents' and Fools, that all their life long are suspended from the use of Reason.  
3. As also concerning Madmen, who, after the Exercise of Reason, have been deprived thereof for ever; or have lost it for a time, and then recovered it, and lost it again.  
4. As also of them that perish by Fire or Water or die suddenly by any other accident.  
5. As also concerning them, that in their health of Body, enjoy health of mind: but when Sicknesses have violently seized upon their Bodies, their Souls have lost all sober use of understanding, will, or memory to the outward appearance; only the Fancy abounds with absurd Ideas, and representations of things never acted by them, or sometimes by any other. And thence proceed expressions of Blasphemy, Uncleanness, Nonsense, to the great trouble and amazement of their weak friends, especially if they chance never to recover their wits again.  
6. And lastly concerning those honest Heathens that have excelled in virtue, and the fear of God; either upon the stock of natural knowledge and their own practice: or some farther secret Revelation that God hath made unto them, In what state or condition their Souls may be thought to be in.  
And these are all the cases of doubt that I can think on upon this present Subject.  
To these I shall strive to give a modest answer with submission to better Judgements, being far from a Magisterial Spirit of absolute Determination in any thing, save what God hath most clearly revealed to all.  
1. I say then as to the first Case of Infants that die in that estate. 
Chap. 1.  I think their souls are in a very safe condition.  
Reason. And the Reason is from God's infinite justice as well as Grace. That though their Fathers have eaten sown Grapes, yet they their children's teeth shall not be set on edge. They must die, because they are the children of the first Adam by Nature, that brought in death by his Sin, which is the wages thereof: But they shall not die everlastingly, because they are the children of the Second Adam, by Grace that brought in life everlasting; by his Righteousness which is the Reward thereof.  
As for their actual non-stipulation, such as is required in ordinary Covenants, and in the Covenant of Grace, I suppose their incapacity which God puts them, in of such Stipulation for want of Power to use Reason, shall not render them incapable of the Grace of God to excuse them by extraordinary favour, for what they could not help.  
For notwithstanding the impossibility of actual acceptation of their Will; yet probably God may convey that Grace unto them, which he hath promised to the faithful, and their Seed: though at present they do not know it, yet hereafter they shall know it, to their great admiration of that Grace, that brought them unto Glory.  
And what should hinder them from being susceptible of the benefit of God's Promises, although they understand not Faith. For are they not innocent? and will God condemn the innocent, as he doth the wicked? shall not the Judge of all the World do right? This be fare from God to judge unrighteous Judgement, and this be far from us to think of God after such a fashion.  
Are not Infants free from all love of the World, or malicious wilfulness to put by Grace, or to grieve the Spirit of God, whereby they are sealed unto the day of their Redemption?  
And is it not an exuberancy of Love, and such as becomes the God of Love, to help those poor creatures that cannot help themselves? And can he in Justice create such innumerable and helpless Souls, and give them but a short life, without all knowledge or sense of pleasure, on purpose to damn them to everlasting pain, and make them fuel for Hell-fire; only to show what he can do! Certainly Gods thoughts are not like man's thoughts, so cruel; neither are his ways like man's ways, so unjust: But they are of a better fashion; neither may we think God to be such a one as ourselves.  
Secondly concerning Innocents' and Fools, 
Chap. 2.  that have lived long, and yet never attained to the use of a Rational Soul, I think these are more miserable wretches than children that died in their Infancy; but not more sinful: but both are alike innocent and harmless before God. That stained condition, that they, as Sons of Traitors are in by Law, that have forfeited their Estates, is a sufficient punishment for this World, by Grace they are most certainly free from the punishment of the next World. For these poor Lambs what have they done? that never were in a capacity so much as to will good or bad. And 'tis a true saying; Nihil ardet in inferno, nisi propria voluntas. Nothing suffers in Hell, but the sinful Will.  
What does Baptism consign, 
Chap. 3.  but an Ablution from Original Sin, and a Death to all Sin, and a life to Righteousness, and thereby exemption from the state of Damnation to the state of Salvation; and that to Infants as well as others, that are Baptised with water: and if not Baptised it was none of their fault. And whither outwardly Baptised or no, what can hinder the Inward Baptism of the Spirit, to them if they Dye presently before or after Baptism; or to others, if they live long to believe and keep that Faith in which they were Baptised: except they make Shipwreck both of Faith and a good Conscience, by breaking the Vow and Promise made by them.  
None can deny but the Spirit of God is free as the Wind, to blow where, and when, and how it listeth; and who so fit objects to receive the gifts of his Grace for life Eternal, as these poor Creatures that are so miserable, as not so much as to enjoy the comforts of this life Temporal? Do not Rights belong to Children and Fools by Law, but Grace gives Rights above and contrary to Law: Especially the Grace of God, which is so Gracious, that our shallow understandings and stammering Tongues, are not able to apprehend and express it.  
I will therefore stand still, admire and hold my peace, when I cannot fathom his Infinite Mercy.  
3. Thirdly, Concerning Madmen, who have had Reason and Faith, 
Chap. 4. Untimely Ends.  and afterwards without their own fault, have lost the use of both; at lest Quoad nos, to outward appearance, either wholly, or for a certain time, or times coming and going, I am as favourable to judge of them, as I did for Infants and Fools.  
I know well, God is favourable, and his Royal Laws most favourable, and to be most favourably interpreted (as good men will allow their own Laws to be) And therefore it becomes me and all men, to come as near unto God for kindness as we may, and it is most safe so to do.  
I say then, as favourably as I can, thus: As they have had Reason and Faith before their distraction; so they have them still under their Distraction. The Habits they retain, the Acts they cannot show. It is all alike to God, though not to us. He knows what the Inward Man is; though we do not, but by the expressions of the Outward Man to guests only.  
4. Fourthly, 
Chap. 5. Untimely ends.  Concerning such as have been understanding and faithful both, and fruitful in Wisdom and Goodness; and yet have suddenly pershed by Fire, or Water, or the Sword, or any other fatal Contingency, I answer, I do not judge amiss of their Souls at all for the grievous misery that hath happened unto them: No, not if they have in their Passion, or Provocation of uncharitable Censures, thrust out their own Souls out of their Bodies, supposing they were such as constantly feared God before.  
They have not lost the life of their Souls, though they have lost the life of their Bodies; they have not lost an Eternal, though they have lost a Temporal life.  
All these Changes and Chances of a long Life or a short, of a natural or violent Death, of a Single or a Married life, of Poverty or Riches, of Beauty or Deformity, of Ignorance or Learning, etc. are nothing to the farthering or hindering of the state of a Blessed Eternity.  
5. Fiftly, 
Chap. 6. Sick-men distracted.  Concerning them, that in their health of Body have enjoyed health of mind, with Faith and a good Conscience; but afterwards have been distracted, by violent Diseases and never recovered: But (as other Madmen, that walk abroad, or are shut up, as otherwise healthy and strong) they do talk not only idly and fantastically, but wickedly and profanely, and act altogether ragingly.  
I am not afraid to answer, that notwithstanding all these things have happened unto them through God's Providence, against their own Wills; yet their Souls are in as good and as safe a condition, as ever they were before.  
Obj. But what will you say (may some object) of them, 
Chap. 7. Malefactor's.  that for and by the guilt of some grievous Sins, as Murder, Rebellion, etc. or for some grievous Misery, as Love, Want, loss of Children, etc. have fallen Sick, and lost their Wits withal, till they have died either by mere sickness, or by laying violent hands upon themselves?  
I answer, And what will you say, that make this objection, or what can any man say of these men whither they repent or no, between the Bridge and the Water? or of God, whither his ways be not often secret, but always just?  
And whither, think you, is safest, for me to say they are damned, or to hope the best; that by the favour of God, punishing them here, they may be spared hereafter?  
If you can give a better Judgement than I in this Case, then do. I leave them to that God that made them, who is infinitely just and good, and knows how to relieve the weak. And hope the best.  
'Tis dangerous to walk upon the Ridges of headlong and slippery Places, as the Tops of Towers and steep Rocks, or Brinks of deep Waters.  
6. Sixthly and lastly, 
Chap. 9 Heathens.  There is one Case more, and it is as much as I can think of, concerning those honest Heathens, that have excelled in virtue, and the fear of God; though never Circumcised to the Jewish Law, nor Baptised to the Christian Gospel: but only for aught we know, have grown good upon the Stock of Natural Light, or some secret supernatural Illumination, in what state or Condition their Souls may be thought to be in.  
I answer as well as I can. That their Creed is to believe, that God is; and that he is a rewarder of all such as diligently seek him. And so they came to God, and whither he rejected them after they came to him as well as they could, let the wise judge.  
If then they do believe that God was a Rewarder, 
Chap. 9 Jews.  than there is no Reward but in Christ: And what did the Jews know clearly of Christ, or of the Resurrection; were they therefore damned? They had a dark Dispensation of Resemblances of Heavenly things by the Patterns of Earthly Ceremonies and Promises, and these a darker, by natural light and impulse. If Spiritual and Eternal things were generally hinted unto them, and they walked according to what they knew, as the best Jews did; God will ●equire no more at the hands of the Jew or Gentile then what he hath given them. The one shall be judged by that Law they had in Tables, and the other by that Law they had in their hearts, and the Christians by that Spiritual Law of the Gospel, the Perfection of both the former.  
And God will have all men every where to repent, and in every Nation, and at all times, they that fear God and worship him, and do justly as well as they can, shall be accepted of him.  
And whatever their condition be, which yet we have no cause to judge damnable, they shall most certainly rise up in Judgement against them, that know more and do less.  
Let me add now certain Reasons appliable to the several Cases of the Persons before specified.  
A former life well led in the use of Reason and Faith, 
Chap. 10. A good Life denominates Ju●.  is sufficient to denominate that Person Righteous, that afterwards did fall into Frenzy, or into a Lethargy or Apoplexy, or any other stupifying, or distracting Disease to his dying hour, as also into a Pit, or into Fire or Water, or any other danger never to be escaped. Nor can the Principles and Seeds of Moral or Divine Virtues, be rooted out of the Soul by the violence or permanence of any bodily Distemper, or by any sudden deadly chance whatsoever.  
The Reason of this Reason may be, because the Body is but the Organ of the Soul, and that very weak and dull, whereby it may operate in this World; and therefore the indisposition that is, is of the Instrument only, and not of the rational and sanctified Spirit, which is untouched all this while, and when the Body fails can work better without it, till it be Spiritualised, and fitted for the mind to act by for ever in the World to come.  
2. Besides, All Spirits of good men made perfect, or not made perfect, out of the Body, or in the Body; in this World, or in the World to come, have communion with God still, and with the whole Church which is the Body of Christ the Head; and therefore safe with the Father of the Spirits of all flesh before, in, and after all bodily discomposures.  
3. Consider farther, That a Disease may, and can kill the Body; so can Poison, a Sword, a Fly, and other accidents of all sorts: But nothing can hurt or kill the Soul but Sin. Fear not therefore that that can kill the Body, and go no farther; but fear that that can destroy both Body and Soul in Hell-fire, which is living and dying in Sin, I say, Fear that.  
As for idle or profane Words or Actions, 
Chap. 11. Idle Words or Actions.  spoken or done by children, fools, or madmen in Sickness, or out of Sickness, They ought not in the least to be censured for them, as guilty of such words or actions.  
4. Because when a Man falls into an estate or condition which he could not help, and in which he cannot deliberate, nor choose at all, Those Words or Deeds that are spoken or done by him during that state or condition, they are none of his.  
Therefore these miserable Persons are never censured by any Laws for aught they say or do, 
Chap. 12. Censur. s.  though never so irregular; Because it is not in their Power to help this infirmity at all: and in the judgement of the Law, they have no will, because they cannot use any. And they are already too miserable from the hand of God, and that's Punishment enough to free them from the hands of Men.  
He that knows not what he says or does, is next to him that is Innocent. They that cannot deliberate or choose, are neither good nor bad.  
Ignorance involuntary and invincible, must needs excuse; because the Law says, Errantis nulla voluntas, nullus Consensus, Ignorants have no Will, consent not, discern not; therefore they are not Criminal, for none can sin without, or against his Will, as none can do good without or against his Will.  
Thus Children born blind, dumb, deaf, lame, etc. must not be upbraided for their misery; for that is a reproach to their maker, cannot be upbraided for their sin. Their tender Age preserves their Innocence, they are yet white Paper, and cannot be sullied with the World, the Flesh, or the Devil.  
In like manner any sickness, or any other disaster that takes away the Wits, or the Life; and comes not by our fault (these things being out of our Power,) they keep the Innocent party from being polluted.  
When therefore such poor Innocent Souls, are surprised by the hand of God, lying so sore upon them as to bereave them of their Sense or Life: alas! They are to be pitied, not condemned; for why, much evil have they suffered, but what evil have they done?  
What if they talk idly or filthily, 
Chap. 13. Sleep and Waking.  or rave and take on furiously? We well know, that in sleep, when men are in their health and wits, the fancy is awake and very idle, which occasions talking and doing agreeable to that idle fancy in them that dream, and talk, and walk in their sleep.  
So likewise in Sickness and Distraction withal, the fancy is heigthened to stir more, then in Health and Sobriety, which occasions words and deeds, both agreeable to such a disturbed fancy.  
Now if the Body be awake and not overcharged with wild vapours flying up into the Head, than the Soul can hinder the Tongue and Hand from expressing or acting, as the toyish fancy did dictate in sleep otherwise.  
And though a thousand ridiculous and impertinent conceits flutter about in my brain, yet my sober understanding & will, disapproves and rejects them all, not owning them in the least, if I be my own man; and so never suffering them to be uttered or performed.  
But when I am asleep, or dream, or am stark mad; I know neither what I say, nor what I do; and therefore all that I say or do then, is nothing to me, because none of mine.  

Chap. 14. Innocence preserved.  Solus cùm te praestare potest  
Furor insontem, Proxima puris  
Sors est Manibus, Nescire nefas.  
Since thy fury only makes the guilt less, thy condition is next to the pure Wights that know no evil.  
Innocens si furere coeperit, aut innocens resipiscet, aut innocent morietur. If an innocent person grow mad; either when he returns to his Wits again, he shall be innocent as he was before: or if he die distracted, he shall die innocent as he lived innocently.  
Nulla Aetas, nulla Sanctitas, nulla Custodia sic, innocentem conservat, ut Furor. Qualem invenit, talem reddit. No Age, no-Mortification, no close Custody can so preserve a man's innocency from being tainted, as doth distraction of the mind; for just as it found a man when it first took him, so shall it leave him.  
Infancy and Madness is without all Crime, which is the root of punishment.  

Chap. 15. Drunkenness and Passion.  As for Drunkards with Wine or Rage that speak and act monstrously and most illegally and irreligiously, The Case is otherwise with them. They might have helped it. They have brought this condition upon themselves. They should not have looked upon the Wine when it was red and moved its self aright by sparkling in the Glass for the riches of the spirits thereof. It was in their power to have withstood strife and hatred at the first, before it came to the height of fury and revenge.  
They should have considered Wine, and Love, and Malice, if not restrained by Prudence in time, inflame the heart with unruly Passions, and urge the Patient to Jealousies, Rail, 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 Devil that we invite to come unto us, A Madness that we bring upon ourselves.  
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 show 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, lest 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 than 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, Physicians of no value.  
Remember your Saviour's words.— Think not that those, whose blood Pilate had mingled with their Sacrifices, or those on whom the Tower of Siloam fell, were sinners above all others that dwelled in Jerusalem, because they suffered such things: I tell you, nay; but except ye repent, ye shall all likewise perish.— Rejoice 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, Pox, Lameness, Madness, and Death, which is the last Punishment; whose Prime and Golden years are cut off, and all their Wits and Parts turned into folly. Alas! the budding Tree, and the Tree laden with mature fruits, suddehty whither and die. The fairest flowers are cropped 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 than other men, and yet they are plagued more than 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 sucked the breasts of Tigers, 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 yourselves.  
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 Volumes 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. F●●●dation.  What need all those heart burn 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 Stones, Wood, Hay, Stubble; every man's work shall be made manifest. 
1 Cor. 3.1.12, etc.  For the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's 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 laid, 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 gone. 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 their several Countries for Discipline, and be quiet.  
I wish Councils would make no more Creeds nor Definitions and Canons, forced with deadly Curses and anathemas against all Dissenters.  
I wish no one Church would dare to Excommunicate another, nor the same Church cut off her own Members so desperately, for some fond opinions, or scruples: for they do but show their malice and pride, in calling Fire from Heaven in all haste. Their blows cannot hurt a Soul that is engrafted into Christ, nor cut off any from Communion with him or his People in the Spirit. They do but beat the air. They know not what spirit they are of.  
Away with Transubstantiation, Consubstantiation, Merits, and Works of Supererogation, Prayers to Saints or Angels, Indulgences, Purgatories, Supremacies, Infallibilities, Pilgrimages, Whip, Penances, or Pecuniary satisfactions, and such like stuff.  
These things are not worth the striving for (they are all Hay, Straw, and Stubble) to the effusion of Christian blood, and wasting of Treasures, How long will the World be deluded with vain Words! It is enough to contend for the Faith that was once delivered to the Saints; and neither to add to it, nor take from it, as it is contained in that Rule of Faith, the Creed Apostolical, out of God's Word. And all Divines and others should do well to bend their forces this way, against the common enemy.  
And pray what good have the Disputes about such things ever done? 
Chap. 19 Disputes.  and what one Controversy have they laid asleep, or ever will, when both parties join wit to wit, fallacy to fallacy, equally triumphing, in their own strength or success; and neither party acknowledging themselves foiled, but rather Conquerors.  
And in the mean time, while men contend for the Form of Godliness, the power thereof is lost. They raise such a thick dust by striving, that the Truth cannot be seen; and while the state of the question is debating, The plain verity sneaks away. The worst is, they tie more knots, than they are ever able to unloose: and raise more Devils, than they are ever able to lay. This is the Scab of the Church, When Aristotle, and Plato, or an idle Legend, are greater Oracles, than the Scriptures themselves.  
I would fain the Church of Rome would better consider of these things, why they should urge so many new Articles of Faith, and such infinite Heathenish Ceremonies upon Christians, and so hate, condemn, and persecute to death the Reformed Party as they do.  
We are not so imperious and uncharitable to them, but hope favourably of the honest poor people under them, that are kept in ignorance, and must know no better. But woe be to the blind Guides!  
I would fain the Reformers of our Reformation would better consider, what reason they have to stand off, and be so shy of the Episcopal and Royal Party; because they do but their Duty to stand to the Discipline and Worship which by Law is established.  
Lord what mischief have these men done! Too like the old Zealots among the Jews, and the Seditious Orators among the Gentiles. So they cause the People to hate the Prince, and the Priest, and ravish their sacred Rights, while they are pampered with the spoils of both, and of the people to boot.  
And the poor people on both, sides will be deceived, because naturally they do not love Dignities. And this their Deceivers work upon.  
If they that have eyes would see, and they that have Ears would hear, and they that have hearts would understand, they would yield to the plain reason of Faith in the Laws of God, and to the plain reason of Law in the Statutes of men. But first, these sweet tongued Orators must be removed. These Mountebanks must be cashiered. The Sea would be calm if the Winds were laid. If Princes would silence these Mimical stage Players, Nimble Sophisters, and Fucous Declaimers, their Subjects would be wiser and better than they are.  
If Kings take care in the first Place that God be served after a pure and decent Form, prescribed by their Law, they themselves will be better served.  
If Kings keep the Reins in their own hands, and never prostitute their Sacred Rights to the ambitious Clergy and wild Rabble, they will do their business; and keep the Church, Themselves, and their Dominions in Peace.  
O blessed way if it could be taken! The only expedient to beget and maintain Truth and Peace. Who but such as are faithful to God and the King, can have any assurance of their Salvation?  
One thing more sticks in the way: A Doctrine undiscerned; hurtful to Religion and Laws: I mean, An absolute Personal Election and Reprobation. 
Chap. 20. Decrees Absolute.   
1. A Dishonour and Blasphemy against the Good God, in making of him the Author of Sin and Misery to most of his poor Creatures; so that they cannot love him as they would, that is so unjust and cruel to condemn them from all Eternity, for just nothing; and in time to make his Decree good, by forcing them to Sin, under a colour that they may be justly damned! I tremble to think, that Sejanus' innocent Daughters must first be deflowered by the Hangman, that they might be capable to be put to death according to Law!  
2. A Bar for ever, to any Satisfaction, Assurance or Comfort to any Soul that is in Distress! A spade will be a Spade: The Black-moor cannot be made White; nor the Leopard lose his Spots withal the washing in the world. They weary themselves in the very Fire. It is a Lottery, if a man have the luck of it.  
3. A gap it will be, do what they can, to all Licentiousness and Presumption. If Elected, they must be called, and persevere, let them take no care. If Reprobated, they are sure to be damned, let them take never so much care.  
4. A Prostration and Enervation of all Laws and endeavours; There is neither Virtue nor Vice, to reward or punish, if the will be forced against its will to Good or Evil, as by a Fate it must be.  
5. By it all Preaching and Exhortation to duty is a mere mocking. For God means not as he speaks, Salvation to all; but he hath a secret reserved Will of Damnation to most.  
These and many more absurd and profane consequences, they can never avoid while the World stands, let them say or do what they please. But the thing that I wonder at is, That the people should rather delight to hear these Boanerges, the Sons of Thunder, than the Barnabas' the Sons of Consolation. But any thing will go down kindly from those that speak against the present Powers. For Power is a thing naturally hated, though it be Gods.  
But though they have the knack to cheat the Ignorant and weak by the drill of their Clappers, antic faces, and demure deportment; Yet they cannot put out the Eyes of the Wise, that can discern sense from flams, nor stop the Ears of the prudent, that can distinguish betwixt the harmonious Touch of a skilful Musician, and the harsh scrape of a Country Fidler.  
They know it can be no sense nor honesty, to bid men see that are born blind, to bid men run that are lame; or fast chained, to bid men hear that have their Ears dammed up, To bid men eat and drink that are sick, and can neither Taste, nor take any thing; or if able to do both, show them meat and drink, and snatch it from them.  
Though they may thus mock men, yet let them not think to mock God also: or that God is such a one as themselves: verily they have their Reward.  
See how great a part is deluded, if not stark mad.  
1. The Papists that Damn all out of their Church, as being without the pale, cast overboard and sunk.  
2. The frantic Quaker says, of all other Sects, They are Damned. And both these look when God shall put the Sword into their hands, to destroy the Wicked, as the vermin of the World.  
3. The Zenonian Pharisaical Tribe, are of the same spirit, but hid it more craftily. They are not for fire and faggot as the Papists, nor for a general Massacre, as the fift Monarchy men, etc. But they are merciful to suffer the Gibeonites to live; only they must be hewers of Wood, and drawers of Water to serve the Elect, which have the Right to all things. Good men and True, they can hunt down the game from his legs; and when the Dogs of the same pack started before them, and tore the game in pieces, they barked and howled sadly, because they lost the benefit of the Prey.  
The Rabbis and Philosophers began early to mingle their Extravagancies among Christians: Next the Pride of Infallibility and Supremacy began to peep from the chief Seats of Empire, with Apish Imitation of Idolatrous Ceremonies. They had not learned yet throughly the Art of Defence, but being challenged by Arius and Pelagius those Mighty Champions among the rest, they came to close Fights, and in heat of blood let fly at random. Thus the Gap once opened, In rushed a Crowd of Gowned Warriors, cutting down all opinions but their own, with the sharp weapons of their Tongues and Pens, singing Jo Paean to this day, flatly determining by their Legislative Power against pure and modest Antiquity. And took occasion still by the very Reformation, striving to be most contrary to them, from whom they did justly departed, taking all upon the credit of some few, who were most famous for striking the first stroke.  
There was all along a moderate Party, especial at this last overture: but they could not be heard for Peace, because the Cry of the Zealots was against them, and so it is still. But the heat of the business is in good part over: At leisure the Diligent have better considered, and long for the Peace of Christendom.  
Young Dupradii Novices may be indulged to believe their Masters, when they know no better; but when they come, for their time to be Lytae and Regent's themselves, they may judge of what they have learned, and teach better. And so might thousands do, if they knew their strength and were not Lazy, and content with that little they have; and if they were not tied up under present pains, or future Damnation, to believe all that is obtruded upon them: But the World we hope, will grow older and wiser. Amen.   
FINIS.