and Drink and be merry in the Lord. I will suffer patiently in the Lord. I will Live and Die in the Lord. Tell me not of Temptations I know who is on my side and will deliver me Tell me not of Tribulations I know who will Save me Tell me not of Death and Hell I know who will Redeem me Yea He hath Delivered He hath saved He hath Redeemed me already The Forgiveness of my Sins past present and to come is already present with me The Deliverance from all my Sufferings is already present with me Eternal Life and Salvation is already present with me I know in whom I have Trusted Here will I fix say the World the Flesh or the Divel what they will or can But with a Carnal Life Chap. 11. Carnal mâ—n this Faith and Hope cannot consist Of all Tempers these are most opposite to Faith 1. Outward uncleanness Rioting and Drunkenness Chambering and Wantonness Strife and Envy Cursing Damning Oppression and Cruelty and such like 2. Inward Hypocrisy Lying and Cheating c. 3. Open Rebellion Sacriledge Sedition and murmuring and such like The Carnal mind understandeth not the things of God neither indeed can it because they are spiritually discerned Thus it becometh us to Preach and you to practice Grace Faith Repentance Patience c. It is too Legal to preach Laws Duties Curses Threatnings Damnation The Gospel is Faith Love Hope Joy in the Holy Ghost Grace mercy pace from God our Father and from the Lord Jesus Christ Till we perswade you to Faith we shall never do our work nor your work for you Believe only and you shall be saved This will bring works and duties and mortifications and all shall be pleasing to God and without this nothing shall be pleasing unto him for without Faith it is impossible to please God Say not You cannot understand this Spiritual Doctrine of the Gospel and this Rule is too high for you to walk by it is too hard a Taske to lead this life of Faith Sol. I answer Chap. 12. Gospel Easy It is easy to understand this Doctrine and he that is willing shall be made to know the mind of God and to do the same It is as easy to understand this Gospel-Precept Thou shalt not Lust or Hate as to understand this Legal Command Thou shalt not commit Adultery or Thou shalt not Kill It is as easy to understand That the thoughts of the Heart and the desires of the Will are to be regulated as the words of the Tongue or the works of the Hand It is as easy to understand Faith as Works to Believe as to Live To accept of the Covenant of Grace as of works As for the Mysteries of Faith in the Trinity Incarnation Descension Intercession of Christ and such like They are more easily and safely to be believed then disputed And the spirit is given to all that Believe that they might understand and do the Will of God That they might know the heighth and length and breadth and depth of the Love of God which passeth all knowledg It is as easy and farre more to hear of Grace Mercy and Peace as to hear of Law Curses and Damnation It is as easy to hope as fear to rejoyce as to mourn to be free as to be slaves to walk in light as in darkness To understand the good of the Soul as of the Body the life to come as this life present Wise are we to know this World Gain Honor pleasure c. and wiser we might be to know the World to come Ob Ob. A hard saying who can hear it Sol. Sol. An easy and true saying and very pleasant and may be heard Yea and he that hath Ears to hear let him hear for he may hear if he will none so deaf as they that will not hear The Charmer charmes often and wisely unless we stop our Ears with the deaf Adder and refuse to hear the voice of this Charmer though he charms unto us never so often never so wisely There is a voice behind us yea within us which saies unto us This is the way walk in it Turn from the ways of wickedness pass by them and come not neer unto them for fear iniquity be your Ruin for why will ye Dye O when will it once be The Sun of the Gospel shines very cleerly but the World shuts her eyes upon it The light is come into the world but men loved darkness rather then light because their deeds are evil The opposers of this heavenly way of walking with God in Faith and spiritual Duties are 1. Outward Formalists and Will-worshippers Chap. 13 â—ormaliâ—ts which rest in the Letter and in the outward work done as in Fasts Feasts Forms Austerities Almes Justice Temperance c. yet there is a more excellent way to go on to perfection not to draw neer to God with our Lips but our hearts As the proud Pharisee that fasted twice in the Week that made long Prayers that paid Tithe of all that he possessed that thanked God that he was not like other men nor as that Publican But the poor Publican went home to his house Justified rather then the other And the very Publicans and Harlots shall enter into the Kingdome of Heaven by their Faith when these Hypocrites shall be shut out 2. Law-Preachers Chap. 14. Law-Preachers and hearers of Curses and Damnation Are we Saved by the Works of the Law or by the Faith of the Gospel By the works of the Law no flesh living shall be justified What Law had the Heathens Preached unto them They were never under the Law they needed it not after they did believe nor Wee God did write in the Law in their hearts by his Spirit in the dayes of the Gospel and the Kingdome of Heaven is within us The royal Law of Love The perfect Law of Liberty is written upon the Tables of our hearts and this is a sufficient Rule to bring us to Heaven Mockers of Faith Chap. 15 Mockers Self-denyal Mortification Purity of heart Poorness of Spirit Mourning Meekness hungring and thirsting after Righteousness Mercifulness Peace-making Suffering Persecution Rejoycing in Persecution which are the spiritual commands of Christ to which Blessedness is promised Such Prophets as speak of these things are counted Fools and such spiritual men esteemed mad by the voluptuous and Luxurious men of the World and by the Zenonian Fatalists that depend upon absolute Decrees and put all to a venture What then remains but that all Reasonable men should be satisfied with this reasonable service of Faith which is above their Carnal Reason but agreeable with all spiritual and Right Reason and none but unreasonable and absurd men will deny it I will resolve therefore with my self Chap. 16. Soul-Resolution to go out of my self and trust no longer in my Flesh nor in any Creature I will resolve with my self to understand better things and to know my self more perfectly 1. How
Faith but made shipwrack of it by their evil deeds and therefore could not enter into the Temporal Rest provided for them because of their unbelief Heb. 3. ult Let us therefore draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Heb. 10.22 23 24. Let us hold fast the Profession of our Faith without wavering for he is faithful that hath promised And let us consider one another and provoke one another unto Love and good works c. 4. For comfort Why should Believers quarrel Chap. 14. Peace 1. We have all the same Cause of Right which is Gods Promise 2. We have all the same Right the effect of Gods Promise Justification 3. We have all the same means reason or Title whereby the same cause becomes effectual for the obtaining of that Right which is Faith Therefore we all agree in the main and may and ought to be comforted thereby How vain then and sinful are those questions and doubts about the manner of Gods Promise and our Right thereby and the means of Faith for the conveyance of that Right unto us Brethren and fellow-heirs of the same Promise have no Reason to fall out about the way and manner how they come by them it is sufficient that they are sure of them and God be thanked for that Let them love one another Unjustly therefore do we hate and separate one from another seeing we all trust in one God for the same common Salvation And why should we be disheartned Chap. 15. Courage or doubt any more of the Truth which is so evident God is Faithful which hath promised our Right is sure which is promised the Means to joyn both these together and give us this right is sure even our Faith Therefore do but believe do not dispute All things are possible to him that believeth Do but accept and ye shall have Take what is offered unto you An easy Yoke A light Burden A noble way A rational way to be drawn by the cords of a Man by Love for Love To suffer our selves to be wrought upon and perswaded by Love To believe that God is That he is a Rewarder of all such as fear him That all that will accept of this Reward shall have it upon this reasonable and easy condition of Faith and Repentance That a new Life and Holiness is a most pleasant thing of its self if there were no other Reward That if there be another Reward it ought in reason being so great as Eternal Life to be enjoyed by them only that believe it and that labour for it That if there be no Reward yet it is more just and comfortable to hope well and live well then to despair and do all wickedness to the present hurt of our own Peace and the Disturbance and Ruine of others for which they will Curse us even in this World And if there be a Reward as most certainly there is then these men shall be sure to miss it but the Faithful cannot fail to have it Because that reward is promised upon the Condition of Faith and none other As sure as there is a God in Heaven so sure shall there be a Reward in Heaven And as sure as there is a Christ so sure shall all they be rewarded that are in Christ As sure as Christ is born the Son of God by nature and the spirit so sure are the faithful born the Sons of God by Grace and the Spirit As sure as Christ was the promised Seed so sure are the Faithful the Promised Seed in him and by him As sure as Christ is the Heir of all things in himself by the means of his Birth-right so sure are the Faithful the heirs of God by the means of their Birth-right As sure as God hath promised and sworn to Christ so sure hath God promised and sworn to the Faithful This is Gospel God is a Spiritual Father The Faithful are a Spiritual Seed Spiritual Heirs of a Spiritual Inheritance 5. For Distinction of Reckoners true and false and of such as do not Reckon at all 1. Some make no accompt Chap. 15. Kinds of reckoning being without God in the World and having no Hope strangers to the Covenant of Promise dead while they live 2. Some make a false accompt reckoning without Faith Boasting of a Right to an estate when they have no grounds for it Living highly and making a great show to the World of a portion in Heaven when as they have nothing to trust unto being Hypocrites whose hope shall perish and be cut off before God Luc. 13.25 c. Angels and men They shall knock at the door saying Lord Lord open unto us then shall the Master of the house answer and say unto them I know you not whence you are Then shall they begin to say We have eaten and drank in thy presence and thou hast also taught in our streets but he shall say I tell you I know you not whence you are Depart from me ye workers of Iniquity Matth. 7.21 c. Not every one that saith unto me Lord Lord shall enter into the kingdome of Heaven but he that doth the will of my Father which is in heaven Many shall say unto me in that day Lord Lord have we not Prophecied in thy Name and in thy Name cast out Divels and in thy name done many wonderful works And then will I profess unto them I never knew you Depart from me ye workers of Iniquity 3. Some have a true accompt made by God for them but cannot make a true accompt for themselves but are hindred and puzled being weak and put out of their reckoning 1. By school distinctions without difference and coyned niceties oppositions of Sciences falsly so called 2. By Pulpit marks signs the fancies of idle Brains and multiplication of Words without knowledge 3. By private scornes and Reproaches of Reprobation and Damnation without Wit or Charity But let all such poor true hearted wretches be of good cheer They that cannot reckon for themselves God shall reckon for them and help them to make it out The Spirit within them shall cry Abba Father for them and help them in all their infirmities with sighes and groans which they cannot utter Christ doth plead for their Right in Heaven which he hath obtained for them and knows how to have compassion upon the ignorant and them that are out of the way for that he himself also was one compassed with infirmities As a faithful and kind Steward will reckon to a poor servant his dues to a farthing Heb. 5.2 when he cannot reckon for himself So will Christ do for these poor Creatures and all that are Christs faithful Messengers and dispensers of the mysteries of Salvation The fault is in the false Teachers that fright poor Souls with Hell and Damnation Physicians of no value miserable Comforters such as
dead unto sin c. Ro◠3 28. Rom. 8.18 Therefore we conclude that a man is justified by Faith I reckon that the sufferings of this life are not worthy of the glory that shall be revealed Heb. 11.19 Rom. 4.19 Accounting that God was able to raise him up even from the dead We say that Faith was reckoned to Abraham for Righteousness The children of the Promise are counted for the seed Rom. 9.8 Rom. 4.4.8 Now to him that worketh the reward is not counted of Grace but of Debt Blessed is the man to whom the Lord will not impute sin Rom. 2.26 If the Circumcision keep the Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rights of the Law shall not his uncircumcision be counted for Circumcision But to him that worketh not Rom. 4.6 but believeth on him that justifyeth the ungodly his faith is accounted for Righteousness Rom. 4.6 Blessed the man to whom the Lord imputeth Righteousness without works 3. The thing accounted is Faith Chap. 3. Faith that is Faith was the Reason whereby God concluded Abraham Righteous Faith was the Medium that inferred that Conclusion Gods Promise was the Cause Abrahams Righteousness was the Effect Abrahams Faith was the means that produced this Effect from that Cause Rom. 4.13 The Promise that he should be the Heir of the World was not to Abraham and his seed through the Law but through the Righteousness of Faith So by Faith the Promise became effectual 1. This Faith was real in Abraham and really imputed to him for Righteousness Rom. 4.20 he was strong in Faith giving glory to God 2. This Faith was his own proper Faith else how could he be accounted the Father of the faithful if the Faith accounted to him were not his own So the Un-circumcision which is counted for Circumcision is not another mans but his own Circumcision to whom it is accounted And that Sin that is imputed or not imputed is not another mans sin but his own sin And that Righteousness which is accounted to any man is not the Righteousness of another but his own Righteousness to whom it is accounted Reason Because When we account or impute to any person any thing that is not his own but another mans our account is not right 4. The End for which Faith was accounted Chap. 4. is Righteousness Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of various signification as is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Legally it is taken for doing Right to all or giving every one his due by Law Ex. 23.7 The Innocent and Righteous slay thou not 2 Sam. 23.3 He that ruleth over men must be Righteous Herod feared John Baptist Matth. 6.20 knowing that he was a just man Luc. 1.6 Zachariah and Elizabeth were both righteous before God walking in all the Commandments and Ordinances of the Lord blameles s. Jacob s aith Gen. 30.33 So shall my Righteousness answer for me Not for thy Righteousness c. Deut. 9.5 Ps 45.7 Thou lovest Righteousness c. Prov. 16.8 Better is a little with Righteousness then great Revenues without Right He looked for Righteousness Is 5.7 and behold a Cry He hath appointed a day Act. 17.31 in the which he will judge the World in Righteousness He that doth Righteousness is Righteous 2. Morally for kindness and Courtesy Liberality and Bounty giving more then is due by Law through Love Ps 37.2 The Righteous sheweth mercy and giveth The Righteous giveth and spareth Prov. 21.26 Stand still that I may reason with you 1 Sam. 12.7 of all the Righteousness of the Lord which he did to you and to your Fathers He that hath clean hands and a pure heart Ps 24.4 shall receive the blessing from the Lord and Righteousness from the God of his Salvation He hath dispersed abroad Ps 112.9 he hath given to the poor his Righteousness remaineth for ever Seek ye first the kingdome of God Matth. 6 3 3. and his Righteousness Rom. 1.17 For therein the Righteousness of God is revealed from faith to faith signifying the kindness of God because opposed in the next verse to the wrath of God Ro◠3.21 But now the Righteousness of God without the Law is manifested 1. The kindness as it is taken vers 21 25 26. compare Eph. 2.7 where the Apostle to express the same thing useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he might shew the riches of his Grace in his kindness towards us So Tit. 3.4 After that the kindness and love of God appeared kindness here is the very same with Righteousness before 2 Cor. 9.10 Now he that ministreth seed to the Sower c. Increase the fruits of your Righteousness i. e. kindness in contributing to the poor Saints Take heed that you do not your Almes before men The Right Original there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly in the New-Testament is to do a kindness And this signification was familiar to the Eastern Greeks in Asia after whose Idiom the New Testament was written Is 60.21 But to the Western Greeks in Europe it was more strange 3. Jurally for Propriety Ps 69.28 or Right Thy People shall be all Righteous they shall inherit the Land for ever Let them be blotted out of the book of the Living Ps 118 20. and not be written among the Righteous i.e. The Israelites the Righteous heirs of the Land upon Record This Gate of the Lord into which the Righteous shall enter Gen. 30.33 i. e. Israelites for strangers might not enter into the Temple but remained in the outward Court. Ps 35.27 So shall my Righteousness answer for me in time to come i. e. all the young spotted cattle I have right to for my wages Prov. 16.8 Let them be glad that favour my Righteousness Is 5.23 i. e. my Righteous Cause Better is a little with Righteousness then great revenues without Right Which justify the wicked for reward Heb. 11.7 and take away the Righteousness of the Righteous from him Rom. 4.5 Noah became Heir of the Righteousness which is by Faith Rom. 4.11 His faith is counted for Righteousness Abraham received the signe of Circumcision a Seal of the Righteousness of the faith which he had being uncircumcised Rom. 4.13 that he might be the father of all them that believe which was no Moral Righteousness but a Jural Right of Dignity For the Promise that he should be the Heir of the world was not to Abraham or to his seed through the Law but through the righteousness of Faith Now promise and Heir are matter of Right So the word Righteousness signifies in divers places of this Epistle Compare Gal. 3.18 For if the Inheritance be of the Law it is no more of promise What is meant in one place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general word
justified to Salvation it is not Gods fault but our own because we do not believe God hath graciously promised but man hath ungraciously refused and rejected Gods kindness and man hath nothing to say for himself Let God be true but let every man be a Lye Our destruction is from our selves but in God is our help 2 Cor. 4.4 But if our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of men which believe not least the light of the glorious Gospel of Christ who is the Image of God should shine unto them FINIS 2 COR. 5.7 For we walk by Faith not by sight INTRODUCTION FAith that is the evidence of things not seen abstracts the Soul from sense Therefore as that Faith that is so abstracted from sense is counted to us for Righteousness or doth justifie us to Eternal life So the same Faith kept by works upholds us in our Justification and makes us to walk before God in the Practise of a spiritual life abstracted from all carnal and sensual wayes which is our Sanctification For as the end is Spiritual that we aime at and not Carnal So the means whereby we attain to this End are Spiritual and not Carnal that is Faith and the life of Faith not of Sight For the Just man lives by his Faith and not by his sight or sense and does not make hast but waits patiently for the Hope of Glory that shall be revealed Still looking beyond this life and forgetting these things which are here behind reacheth out and presseth hard to the mark of the High Calling which is laid up for him in Christ Jesus Rom. 1.17 Rom. 8.24 25. For we are saved by Hope but hope that is seen is not Hope for what a man seeth why doth he yet hope for but if we hope for that we see not then do we with patience wait for it Heb. 11.1 Faith is the substance of things hoped for the evidence of things not seen When I was a Child I spake as a Child I understood as a Child I thought as a Child but when I became a man I put away childish things 1 Co◠13.10 11. For we now see through a glass darkly but then face to face Now I know in part but then shall know even as also I am known The Subject is Walking or Living The Parts are Faith Sight or a Spiritual and a Carnal Life The Doctrine Chap. 1. Life A Christians Life is Spiritual Life is 1. Of Nature Pure Harmless as of other living Creatures 2. Of sense irregular sinful brutish irrational Earthly 3. Moral by practise of Virtue 4. Civil in Society Justice under Laws 5. Spiritual Self-denying above Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians by their Spiritual lives Gal. 2.19 come up higher then the Laws Wherefore then serveth the Law it was added because of Transgressions 'till the seed should come to whom the Promise was made 1 Cor. 2.15 The spiritual man judgeth all things but he himself is judged of no man The Law is good if a man use it lawfully 1 Tim. 8 9 10 11. Knowing this that the Law is not made for a Righteous man but for the Lawless and Disobedient for the ungodly and sinners for wholy and profane for murderers of fathers and murderes of mothers for man-slayers for whoremongers for them that defile themselves with mankind for men-stealers for liars for perjured persons and if there be any other thing that is contrary to sound Doctrine according to the glorious Gospel of the blessed God committed to my trust This life Sanctifies and spiritualizeth Nature Sense Manners and Laws For though we walk after the flesh 1 Cor. 10.3 c. we do not war after the flesh For the weapons of our warfare are not carnal but mighty through God for the pulling down of strong holds casting down imaginations and every high thing that exalteth its self against the knowledg of God and bringing into captivity every thought to the obedience of Christ We are delivered from the Law Rom. 7.6 that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter Let not sin reign therefore in your mortal bodies Rom. 6.12.13 that ye should obey it in the lusts thereof Neither yeild ye your members as instruments of unrighteousness unto sin but yield your selves to God as those that are alive from the dead and your members as instruments of righteousness unto God for sin shall not have dominion over you for ye are not under the Law but under Grace Knowing this Rom. 6.6 that our old man is Crucified with him that the body of sin might be destroyed that from henceforth we should not serve sin I am Crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh Gal. 2.10 I live by the faith of the Son of God who loved me and gave himself for me So that this life is High 1. Above all natural sensual pleasures profits Honors Arts Powers Glories Liberties Beauties Friends Health Strength Peace Orders c. 2. Above all natural sensual Pains Wants Shames Ignorances Weaknesses Disgraces Deformities Enemies Diseases Warres Slaveries Confusions c. So that I value the Pleasures of God and the profit of Eternal Life and the honour of being the child of God and the knowledge of Christ Jesus and the Power of God and the Glory of Heaven and the Liberty of the Gospel and the Beauty of Grace and the Friendship of God and of Saints and Angels and the Health and Peace of my Soul infinitely above all the Pleasures Profits Honors Arts Powers Glories and all the Pains and Wants the Shames Ignorances and weaknesses and all the miseries of this life I glory in tribulations and chuse rather to suffer afflictions with the people of God then to enjoy the Pleasures of sin which are but for a season For whosoever is born of God overcometh the World 1 Joh. 5.4 5. and this is the victory that overcometh the World even our Faith who is he that overcometh the World but he hath believeth that Jesus Christ is the Son of God 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 3. This life regulates all Passions Love Hatred Joy Grief Hope Despair Boldness Fear Anger Revenge c. and raises them to Coelestial Objects 4. This Life sublimates all Faculties Understanding Will Memory Conscience 5. This Life attains to true Wisdome and Tranquility of Spirit By Exemption from vulgar Errors Chap. 2. Vulgar Errors Vices and Passions Lata est ad mortem via Alienis perimus exemplis Odi profanum vulgus arceo Broad is the way that leadeth to Death We perish if we follow
evil examples I hate the profane Rout and all their customes of Swearing Lying Stealing c. and tend towards a harmony of rational Judgment and will with sensual Apprehension and Desire 2. By universal liberty of spirit in Judgment and Will Chap. 3. Liberty The judgment of a Wise-man trieth all things yet is not tied to any thing is open and free yet captivates its understanding to the obedience of Faith The spiritual man judgeth all things 1 â—or 2.15 but he himself is judged of no man Many are deceived by approving and following customes because they are in credit and use without examination We may and must live in obedience to laws Chap. 4. Obedience and Customes speak and do as the Vulgar but not Judge as they do but rather judge them Powers and Laws and Customes may govern my hand and my tongue least I disturb the peace of the World but not my Spirit my outward but not my inward man Behold I shew you a more excellent way Chap. 5. Dogmatists not to be Dogmatical or Magisterial in Proud Determinations or Definitions Scimus nihil opinamur verisimilia fingunt docti magis quam nôrint We know little we guess at the most likely things learned Men fancy more then they know There is a vain Philosophy and oppositions of Sciences falsly so call'd by men that are vainly pufft up with their fleshly minds and such as dote about Questions not knowing whereof they spake nor whereof they do affirm Plato never intended to tye us to his Idaea's nor Pythagoras to his Numbers nor Epicurus to his Atoms they only abounded in their own sense to themselves and the solacing of their own spirits with their own Notions Dogmatists are most Pedantick Socrates was far from them and was therefore counted the Wisest man Cogitationes mortalium timidae incertae sunt inventiones nostrae The thoughts of Mortals are fearful and our Inventions uncertain God knows the thoughts of Man that they are but vain 1 Cor. 8.2 If any man thinketh that he knoweth any thing he knoweth nothing as he ought to know Who can obtrude Principles upon the World but God himself who only is to be believed Let the obtruders of Principles agree in them if they can and then I shall submit Purge out therefore the old Leaven that ye may become a new Lump Put off the old man and put on the new man Be as white Paper fit to receive fair Impression Be biassed no way but respect the Truth equally As new born Babes receive the sincere Milk of the Word which is able to save your Soules Be Academicks and Pyrrhonians for men of that Temper are never Hereticks Fanaticks Opiniators Troublers of the World as Dogmatists Pedantick Magisterial and Definitive Gnosticks O homines ad servitutem nati A generation of Men born to continual Thraldome and will not be released Like them Men in Plato's Cave that never had knowledge but of Shadows and if they be told of the Beauty of the Substances they will not believe it And if any offer to drag them out of the Dungeon to behold the fair Glory of the Sun and the Truth of all things discovered by the light thereof they will shut their eyes and strive to run back to their old darkness again In Love with bondage Violent not hearkning to any thing wiser then themselves Malè cuncta ministrat impetus Festina lente All haste makes waste It is good to try all things 1 Thes 5.21 and hold fast that which is good Whatsoever things are true whatsoever things are honest Phil. 4.8 whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue and if there be any praise think on these things 3. By true essential simple Honesty Chap. 6. Honesty and plainness of Spirit A true manly generous free cheerful equal pliable Genius A spirit freely good not for fear of Punishment or hope of Reward Not only natural Innocency and goodness not acquired virtue and honesty but High and stately Resolutions of Grace and Perfection more then Nature Art or Law require Covet after the best things and yet I shew you a more excellent way And this Temper of down right simplicity and well meaning is the Mercury that points justly to the High-way of Grace and Glory The Stoicks aimed at this Disposition and Spicures more witness Seneca though blasted by others of unequal Credit to be above Want Pain Grief Joy Shame c. And surely they were not all sullen and morose but very firme grave severe as Cato was and pleasant too 4. By Practicing true Piety Chap. 7. Piety and Superstition An opinion contrary to this prevailes in the Carnal World As That God is appeased with satisfactions of Penance moved with Gifts and offerings Delighted with the Torments and Ruins of his poor Creatures with the Sacrifices of innocent Beasts and sometimes men as presents to appease his Wrath affected with Austerities Sack-cloth and Hair-shirts Ashes and hard cold Stones Macerated bodies Wan-looks Whining or Yelling noises Cuttings Launcings Pilgrimages Incense Candles Holy-waters c. as are practiced in Hermitages and Cells A madness to flatter the Divinity with Inhumanity To think to satisfy Gods Justice with Cruelty Of what nature do they judge God to be Surely they think him such a one as themselves And who hath required these things at their hands Is God delighted or ever was or ever will be with burnt Sacrifices with Calves of a yeer old with Rivers of Oil or the Cattel upon a thousand Hills or with the fruit of the Body for the sin of the Soul God is a Spirit and they that worship him truely must worship him in Spirit and in Truth The most noble service of God is without too much External and Carnal service It draws the Soul into its self and raises it by pure contemplation to a Heavenly worship Si Deus est Animus nobis ut carmina dicunt Hic tibi praecipuè sit purâ mente colendus It was the humour of the Jewes Chap. 8. Judaisme and Heathenisme that knew no better to dote upon a Material Temple and cry out The Temple of the Lord The Temple of the Lord to be ravished with numerous laborious and costly Ceremonies and the Purer sort to superadd of their own Inventions innumerable Traditions imposed equally to be observed with those that God had commanded yea more Thus their Religion exuberated into these excrescencies and formalities which destroyed the Power of Godliness God gave them a Carnal Commandment because it fitted their low Estate and he kept them busied with many chargeable services to please them as children with outward performances semblable to the Heathen worship and to keep them busy from doing the same Devotions to the Idol Gods to which he knew they had a great wambling But with these services God was never fully