the writing of his Gospel and not the consigning the Canon For indeed the Apostle did compile his Gospel Rogatus ab Asiâ— Episcopis at the desire Euseb l. 4. c. 18 l. 5. c. 6 Irenaeus l. 0. c. 1 l. 5. justin warâ— heronim in catalogo ut magdeb lent 1. l 2. c 10. p 569. l 2. c. 4. p. 67. of the Bishops of â—â—sia as Eusebius and Jerom and others relate that 's very true Now tho some hence would deem that his Gospel was the last book of Scripture written by any Apostle yet I rather understand it as I said before that he was the last that wrote any Gospel of the life and acts of our blessed Lord. For so the words of Jerom imports novissimus omnium c. â—he was the last of all that wrote any Gospel History not that he novissimum librum novi Testamâ—nti conscripsit wrote the last book of the Testament that cannot be fetcht out of these words of Jerom but is a force put upon them From whence they would seem to draw that if his Gospel were the last book written then he thereby consigned the Canon of the whole Scripture But the former not being clear from thâ—se words that because he was the last that writ a Gospel that therefore the Gospel was the last book of Scripture that was written by any Apostle that 's not consequent But if we can clear that the Gospel of John was the last book of holy Scripture that ever was written by the appointment of God it were to purpose indeed that the Canon were sealed up by it But if the Revelations should prove to be the last book written by command of the Spirit and pen'd at the desire of the Asian Churches according to his visions in Patmus then it must be Sigillum Canonis the finisher of the holy canon But this as yet I cannot certainly find and therefore at present must acquiesce Yet as to this Revelation book there being of old much debate it was at last determined among the Heresies to question its Authority now its being so late received it seems to imply that it was the latest penned Whatsoever hath been hitherto said I rather incline to think that this great work was not concredited to Angels or any holy men or Primitive Churches at first but performed by the Majestical Authority the Lord and King of his Church and that he himself in his own person commanded the sealing of the Canon to his Servant John from heaven in the close of the revelation-Revelation-book however it comes to pass that we have not as yet this testimony of John formally set down by any Ecclesiastick Writer of the Primitive Times that I have had the happiness to peruse happy they that shall produce it authentick just and true Eut it seems to me that our Lord himself performed this work when he added those direful and fearful curses to fall upon any that dare to add or diminish from it which looks like a sanction of heavenly Majesty Pro. 22 18 19 not only pronouncing that particular Prophecy but as extensive to the whole Bible since it was foretold by Daniel that the Messiah should not only suffer for transgression Dan 9 24 Grasserus but also seal up vision and Prophecy Which I well know may be construed in reference to all the ancient visions concentring in him but the phrase may comprehend also his sealing and determining and putting an end to all visions and prophecies after which there should come no more he being the great Prophet of his Church and his holy Spirit the great dictator of Scripture This I humbly take to be the full final and utmost period of all Scriptures according to the foretelling of Daniel and the practical consignation by our Lord himself and therefore needs no further authority Whether then this or the Gospel were written last it matters not so much as to the signing of the Canon but since the Apostles in their times did attest it and the primitive churches worshipped and walked by its light and that ever since by some notable providence it hath stood in the rear of the Canon in all ages we have received it in connexion with the other holy Scriptures as the complex or body of Divine Truths let down from heaven and therein as Tertullian expresses it we adore the fullness of the Scriptures Rom 3 2 1 Tim 3 16 2 Pet 1.21 To draw toward an upshot since we find the Scriptures of the Old Testament cited in the New as the Oracles of God-and thereby made authentical by the Spirit of God assuring us that the Prophets of old time spake as moved by the Holy Ghost and what they wrote was received by the Jewish Church which is dignified with that honour to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the keepers of the divine law since also that the New Testament is confirmed by divine miracles and oracles and the attestation of our Lord himself in the close of the Revelations what remains but to conclude that they are of heavenly original and have supremacy in and over the Church and over the whole world as the rule of life and are as a star shining in a dark place directing us in the path to eternal life Whatever the Romanists talk of their Church or any other of the Patriarchal Seats especially Jerusalem and Antioch where we are sure that Peter sat yet the Church can give no Authority to Scriptures Eph. 2. 2â— but commendatory and all else is but Sophism For the Church is built upon the doctrine of the holy Apostles and Prophets So that altho at first we receive the scriptures in and from the ministry of Christ in his church Yet as Austins saâ—ing to this point may be glossâ—d The whole Autâ—ority both for Ministers to preach and churches to act is deduced only from thâ— holy scriptures so that the Churches of Christ ought to do nothing in doctrine worship or manners but as the holy scriptures are their best their unerring and most authentick guide There rests yet a small objection before I conclude this chapter which is that if citations in the new as I said above do ratifie the Old then the Septuagint translation should receive a higher character than the Hebrew because in some places it s cited when differing from the Hebrew Then Aratus being cited in the Acts and Menander in the Corinths acts 17.28 1 Cor 15 22. T it 1â— 12 and Epimenides in Titus are all authorized by the Apostles I answer That the Septuagint Greek is cited only as a Translation which by wonderful providence was composed at the command of Ptolomy to prepate the Grecian Gentiles for receiving the Gospel But I must not enlarge As to the heathen authors Aratus and Epimenides are urged ad hominem as arguments from their own Prophets to convince theâ— of some heathenish follies and impieties As for Menander he is cited as
Christ Then may we safely and comfortably proceed to the main subject of this Discourse the nature of true saving Faith which I have divided into ten Chapters but shall inlarge principally on three or four being the drift and scope of my writing to help the Joy of FAITH in those poor hearts who tho truly gracious yet like young Samuel cannot well discern the voice and presence of Christ And this my undertaking I beg the divine help and Grace to assist and prosper extending my time and health after my late sickness according to his blessed will affording the savourable influence of his loving countenance This Tract divides into two parts The first containing the Foundation the second the more visible superstructure about the nature of Faith. The first concluding with two Chapters and the second with ten But whereas some may question what need any further on this Subject wherein several have already travelled I may rejoyne that Holy Luke thought meet in his pure Greek as to his handling that heavenly Subject of our Lords Life Luk. 1.1 that though many had taken it in hand before yet he would set forth some things not mentioned by other Evangelists Yea how many in almost all ages have prosecuted the same points in Divinity with benefit and use to the Church both in Commentaries and Controversies This consideration incouraged these Lines to appear having observed some further need of these Chapters on which I mainly insist and were the great motive of my writing and are but little toucht heretofore and yet are very useful to chosen Vessels yea the far greater number of the truly gracious Servants of God. To whom if you draw near and can have the happiness to come within them for their good for they are shy aware of every approach you may find their lives to hang in an anxious suspence between fear and hope and feed only upon some few gracious glimpses like the Beams from between April Clouds let down out of Heaven into their hearts to sustain their Spirits from sinking and to preserve from dying under grievous Fits of the palpitation of their hearts To these I chiefly bend my Souls desire and humbly beg the dewes of Zion upon these Meditations and Labours that neither they nor I may saint under lost expectations of Mercy And so I finish the Preface and come to the Treatise it self S. L. The JOY of FAITH PART I. Of the Fundamental points necessary to build a sound and vigorous Faith laid down in two Chapters The first referring to the Divine Authority of the Holy Scriptures The second demonstrating the Deity of our blessed Lord and Saviour Jesus Christ CHAPTER I. The Authority of the Sacred Scriptures THat the Holy Scriptures wherein we daily read and meditate for our instruction in order to Eternal Life are the very words of God there are many weighty arguments to evince it upon the hearts of all sober and well-inclined persons nay which by the good conduct of Gods Spirit may influence the minds of Heathen and Atheists would they but improve the common light of reason that Candle of the Lord. Prov. 20.27 James 2.19 Mat. 8.29 Mat. 4 2 4. Mark 5.7 Nay Devils themselves who believe and tremble at the Judgment to come and desire of our Lord not to torment them before that time do quotâ— them in argument against our blessed Saviour in his tentations and acknowledge his Deity as being the Son of God. But I shall not dwell upon the several Heads to clear this truth so often insisted upon by thâ— Pious and Learned in their Systemes and Bodies of Divinity but I shall only touch some of them and inlarge upon one or two which are the chief design of this Chapter 1. One Argument that some mention is their venerable Antiquity which though it be no cogent proof yet allowing that of an ancient quo quid antiquius co verius that Truth is elder than Error I would not lay aside the pains of Clemens Alexandrinus and others who prove that the writings of Moses are ancienter than any the Heathen world can pretend to To which I would annex their stupendious preservation through the fury of all ages especially the raging flames of Antiochus and Dioclesian those cruel Persecutors of the Church of God neither would I be silent as to the invincible pains â—uxtorfji â—iberias and toile which the Jewish Masorites underwent to preserve the Hebrew Original With such exactness did they manage that Affair that they had in numerato punctually set down every word and every letter in the whole Bible and did also set down which was the middle word and middle letter of the whole and I think of every individual Book which was indeed a high providence of God towards the conservation of those happy leaves and I could heartily wish the New Testament had been so guarded by industrious and holy persons in the primitive times Nay it were well if yet at this day some pious Rectors of Vniversities and Schools of Learning would take up the ancientest and purest Copies and perform it at this time The Masorites did the work long after the first penning of them on purpose to preserve it in their dispersions But I proceed to other Arguments As 2. The Majesty of their Stile that might justly make the Vniverse tremble and all the powers of darkness to hide their heads in the dark Chaos of confusion 3. The Heavenly Harmony of their distinct parts tho written in various Ages and distinct places 4. The self-denial of the Pen-men discovering their own sins and heart corruptions with the follies and weakness of their nearest and dearest relations which is not done by other Writers as Thucydides Xenophon or Plutarch or Livy but especially by Law-givers which might disparage their Government as the compilers of the twelve Tables or Theodosius in his Codex or Justinian in his Pandects or other his Sanctions of the Civil Law. 5. The Sublimity and Spirituality of the Mysteries therein discovered far beyond the invention or comprehension of men or Angels They may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they please and pry towards them 1 Pet. 1.12 but none except the Lion of Judah can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both open the Seals and expound the mystical depths of this admirable Volumne So far is it beyond the brains of the most fine spun Philosopher that Amelius the Platonick in Clem of Alexandria confessed of the first verses of the Apostle Johns Gospel This Barbarian saith he hath comprized more stupendious matters in three lines than we in all our Volumns I might adjoyn to this the purity and holiness of its subject matter and the glorious scope and design for our everlasting communion with God in heaven 6. In the sixth place a principal argument may be deduced from the Imperial Power and Efficacy on the Souls and Consciences of men both as to conviction of sin sustentation
have by the conduct of providence strangely ratified it niceph as the Patriarch of Jerusalem said of Julians attempt to rebuild the Temple Mat. it happened that not a stone was left upon a stone there the anger of God sending Thunder and Lightning and Ebullitions of fire out of the bowels of the Earth so violent that all the foundations of the old Temple were flung out to the destruction of many of the old Jewish Builders at that time There be several of the Learned primitive Fathers have taken great pains to good purpose on such like points as Clemens Alexandrinus Origen Justin Martyr Lactantius Arnobius Eusebius c. who have distinctly writtâ—n against the Gentiles with the Pen of a Diamond and abundantly refellâ—d their Errors and Sophistâ—ies sâ—tting forth the great and mighty acts of holy men of old attesting the sacred Doctrines Yea so great was the conviction of the stupendious works of our blessed Messiah the Wonderful the Counsellor upon the Spirit of the Emperour Tiberius Isai 9 6 â—useb ex Terâ—eul l 2. c. 2. that he strongly urged the Senate of Rome to recognize him for God. But the counsel being horrible Idolaters would not admit it Because said he he would have no other God besides himself which indeed is but his just and magnificent right nor will he give up his glory to dumb Idols But yet these mighty works forespoken of tho they doe not nor can of themselves directly cause true Faith in the heart Isai 6.10 without the Almighty power of God else why did not the gross-hearted Jews believe yet are they a strong Foundation for Faith to insist upon and to induce the belief of the Divinity of that person who is the original Revealer and Deliverer of these Scriptures of truth to the World. Dan. 10.21 However it be plain that Miracles work no Faith without a divine concurrence but persons as Pharach and his Associates might stand amazed a while yet quickly return to their late stupidity Job 2.23 And our blessed Lord we see would not trust the unbelieving Jews though he had exhibited great Miracles among them because he knew what was in the corrupt and false heart of man. But now let us step into the third and last Section of this Chapter SECT III. The Consignation of the Canon HAving by many Arguments I hope demonstrated the Sacred Authority of those inestimable volumes of Scripture There yet remains an enquiry about the finishing of the Canon or the compass of all the Books that are of Divine stamp and original Those two great Luminaries of the English Nation Dr. John Rainolds of Oxford and Dr. William Whitaker of Cambridge have largely and solidly handled this Point against the Romanists which the Learned know better than I But since that somewhat on this Subject may not be ungrateful or unuseful to many give leave to treat a little upon it in this Section and so conclude this first Chapter It is then the Sentiment of several of the Antients in the primitive times that the holy Apostles of the Lord did consign or state the Canon of Scripture and it hath obtained among many of the Learned for an indubitable truth of which Testimonies I shall recite some to that purpose The first whereof is Melito Bishop of Sardis about the Year 170. so sayes Eusebius A. 170 Euseb l. 4. c. 25 attesting that he set out the Canon of the Old Testament just as we do omitting the Apocrypha for which purpose he Travelled into the East to gain full intelligence Athanasius of Alexandria sets down the same Catalogue A. 340 as Rainold de Apocryphis Vol. 1. p. 361. Cyril of Jerusalem A. 360 the same in his Catechis l. 4. and expresly asserts the Apostles to be the declarers of that Canon and that it was received from them Rain p. 328. 361 in these words Qui hos nobis libros tradiderunt that delivered these Books over unto us The Council of Laodicea met in an Apostolical Church and composed of Asian Bishops A. 394. or 8. Magd. cont 4. P. 833. A. 385 mentions no other as to the Old Testament Amphilochius of Iconium recites the same Rain p. 332. Jerom in his Catalogue of ancient Writers expresses it thus of John Novissimus omnium Scripsit Evangellum rogatus ab Asiae Episcopis that he being intreated by the Bishops of Asia of all the Evangelists was the last that wrote a Gospel as we may gloss upon the words we find also that Justin Martyr affirms that John did see the Visions and compose the Book of the Revelations of what he saw in Patmos now Patina in the Egaean Sea. And to the same purpose it is attested by Irenaeus lib. 5. towards the end and by Eusebius l. 4. c. 18. Furthermore Austin who a little survived Jerom in his Book against Faustus Excellentia canonicae autoritatis veteris novi Testamenti c Apostolorum confirmata temperibus c. and again Nemo dare potest authoritatem cuiquam libro August contra Faustum l. 11. c. 5. L. 13. c. 4. quam per Ecclesias Christi ab ipsis Apostolis consts utas non accipit ut inde ad posteros firmata commendatione transcurreret None can give authority to any Book that is of Scripture which he hath not received from the Churches of Christ constituted by the Apostles themselves that so they might be transmitted with a firm recommendation to posterity De Doct. Christ l. 2. c. 8. Again when treating of the Canon he sayes we should follow the authority of those Churches Quae Apostolicas sedes habere Epistolas accipere meruerunt which were dignified by the presence of the Apostles and received Epistles from them And such was the Church of Laodicea whose Canon is above-cited There is moreover a famous quotation out of Eusebius mentioned by Dr. Couzins in his History of the Canon where he brings the ancients asserting Page 32 edit Lond 4 to 1657 that the Apostle John rogatu at the request of the Asian Churches did fix the genuine canon of Scripture and adds Eusebius to it This is in the margin but in teâ—t of his discourse c. 4.647 thus Before Saint John dved wâ—o dyed last of all the Apostles the Canon of Scripture was made perfect and dâ—livered over to the Christian Church What a happy pâ—n had he usâ—d and blest the Church with an excellent discovery had he quoted the chapter and book out of Eusebius if the words cited were really there But upon most diligent search I could never yet find it in that Author tho I have read him over but pardon my saying so in some places but especially the recited over and over If there be any mistake in my search how glad to see it rectified and how thankful But I fear otherwise and rather suppose either he had some other Copy or Manuscript or else the mistaken citation must refer to