beginners insist a little according to what I may by the help of grace and ponder on the first discoveries and discernings of this work in the heart under the beginning work of Regeneration that is under the present agitations and breathings of the holy Spirit To which purpose I may genuinely compare the sense which the mother of an Embrio begins to feel when discerns an inward conception by some secret pulsations â—s of a little wind in her bowels and some nauseous ebullitions from her stomack Ferneli de c. Weckerus de Secretis l. 4. P. 85. Bas. 1629.8 thereby perceives there is a new work of impregnation formed with in bevond all observations of the state of body since her birth and begins to give a right judgment that in Gods due time she may become a happy Mother indeed of some beautiful creature Or give leave to behold it in the glass of another Emblem It fares here as when persons by some unobserved and unforeseen emanations of spirits from the heart Plin. l. 11. c. 37 Song 6.5 4.9 and pressing through the optick nerves flow into their mutual eyes and dart themselves into one anothers breasts whence they become suddenly taken and as it were inkindled by certain lineatures in their feitures and are rapt into deep admiration of somewhat in each other which neither themselvâ—s nor the wifest Philosopher in being can give reason fagacious enough to unfold the surprizing influence when they are constellated to conjugal union So true is that I think of Lucretius Multa tegit sacro involucro natura neque ullis Fas est scire quidem mortalibus omnia c Nature with sacred mantle things does hide Nor can Man's wit such mysteries decide Much more deep shall we find it to be in spiritual and divine concernments when the Soul having heard or read of the admirable and unparallel'd incomparable excellencies of Christ begins by the powor of heavens influence to hearken to Gospel motions whence the first beginnings of grace are coucht in faint and weak though sâ—eet and pleasing inclinations to hear more of that precious and excellent person Then the Soul proceeds with the Daughters of Jerusalem to enquire further of his dignities and the blessed disposition of this kingly Saviour Next after intelligence received it never rests seeking for him with the lovely Spouse In Niceph call and when once come to a sight of that glorious countenance in which Majesty and Love sit upon their Throne as 't is reported of his external hiâ—w then does the soul by this interview break forth into holy Ardors after the enjoymâ—nt of his everlasting kindness and the bottomless bowels of his infinite mercy and affection This is the point which I would endeavour yet further to exemplifie in the sequel of this Chapter and labour to state the first beginnings of grace to lie in secret motions holy wishes and inclinations of the will to Christ this Princely Saviour of the Elect. The desire of a man sayes Solomon is his kindness thâ— he cant accomplish his will yet t is acceptable with God for the deed Prrv. 19.22 2 Cor. 8.12 When some spiritual good is presented to the newly sanctified will by the light of a heaven-born judgment it draws the soul to think ponder and study how to attain that happiness and this volition or extension of the spirit is found in different persons at various times Some feel a blessed inclination from their very child hood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Religious courses and the holy wayes of God. 2 Tim. 3.15 You may observe in some Children at four or five years old a love to the sacred Bible and the wise instructions of godly Parents It would do ones soul good to see how prettily and earnestly the little hearts will lean their heads to the wall or hangings and suck in the sincere milk of a mothers instructions as Solomon did Only let Parents be prudent and heedful in pressing too much or powring too long into little Venice Glasses lest it nauseate or run over Gen. 33.13 Remember Jacob would not drive the little ones too fast lest they died Children are like a Chicken or little Birds feed them too much and by night and you endanger killing them Be wise towards such Isai 28.10 and sow here a little and there a little and the work of God may prosper sweetly In Persons at the first workings of the Spirit of God you may observe 1. First There appears some savouring of the things of God which shews there is a new palate formed by the spirit of God in the soul â— Cor. 2.14 Rom. 8.5 suited to the Manna of heaven they begin to mind the things of the Spirit with a disrelish of vain and frothy company a happy inclination to virtue and wholsom infusions with some reverent awe to their Teachers and instructors which when once taken off from the heart all the Argument or Rhetorick in the world shall never fasten any good maxim upon such a person but now you shall see very young ones love to have their heads in a Bible and the tears ready to spring at some sweet passages in that blessed Book intimating to us that the same spirit who penned it hath begun to write the faithful counterpart on the fleshy tables of their hearts 2. They find and feel the inward bent of their soul to be towards God the byas of the will alwayes inclined Heaven-ward tho some rubs and hillocks may divert a while They are like the Sun-flower ever turning to that glorious Lamp or as the needle pointing to the Northern Pole. It may suffer some variations and supervariations and misteries of Declination not hitherto fully determined to heip the longitude but in the main its course bent and delight is toward that point of the compass The soul no otherwise having received an affrication or touch from divine love evermore bends the motion towards God and is enamoured upon the goodness and Excellency of our blessed Saviour Vain things like vinegar upon nitre gives an odious hiss Prov. 25.29 Eccl. 2 2. and fumes away in a Stench so does this gracious soul pity carnal mens laughter as a touch of madness and sayes of foolish mirth what does it 3. Again There is in this new heart of flesh this covenant heart an inward sweet sensibleness of that great stone of impenitence that as yet remains unbroken in pieces which with its ragged points and angles wounds the tender fleshy part and makes it bleed with joyful sorrow The holy new convert is greatly sensible of its proud flesh and that heavy lump that hangs like a talent of lead at the feet and the worlds bird-lime that sticks to the wings of the soul when it would mount up to heaven in holy duties Or as persons after a great autumnal fever labour under a squeazy stomack with a mass of baked humours at the bottom So does the
vigorous resistance against the more spiritual operations of the holy Spirit of God. 2. I proceed now to the second point premised which is to shew that Faith and Holiness are inseparable companions like Jonathan and David native twins coming up from the washing of regeneration both together which may be evident as follows 1. Because Faith is a part of holiness or the new creature in the renovation of the image of God whom to believe on his Word was the duty of Adam in Innocency and is indeed a branch of the first Commandment and part of that blessed pourtraicture is restored again by Christ under the new Covnant By nature since the fall 't is true we incline to distrust God and believe Satan before him and in not obeying him in trusting to his Son upon his Word we give God the un truth as to the method of salvation by anothers righteousness But indeed Faith is a prime part of our holiness whereby we trust God as to his promise of eternal life by his blessed Son Jer 17 7 Act. 26.18.15.19 and is the very critical and discerning character between a true convert and a carnal man We are said therefore to be sanctified by Faith in Christ and the heart to be purified by Faith not from it self as an efficient cause of holiness but as it daily fetches and derives holiness from him as head of the Church Gal. 5.6 So that Faith in sanctifying us after the first infusion of grace is a power or vertue co-operating with the spirit of God and enjoys a constant concourse of the same holy Spirit in all our spiritual actions 2. Another ground may be taken from the conjunct work of the spirit John 3. who in his very first impulse and motion to true and saving conversion at his coming down into our hearts for that purpose works both Faith and Holiness at the same moment 3. Because our blessed Lord came into the World 't is the end of his advent to us not only to be the object of our Faith but to save us from our sins Mat. 1.21 Tit. 2.14 1 John 3. â— and Faith must act upon him for that end to purifie and deliver us from our iniquities not only for salvation from hell or wrath to come but also from the guilt and filth of sin For we are chosen in him to be holy and created in Christ unto good works Christ gave himself to redeem us from all iniquity Eph. 1.4 2.10 Tit 2.14 to purifie us for a peculiar people zealous of good works I where we may observe justification and sancttification riding together in the same Chariot If then all gracious habits be wrought at once the too much nicety of arguing about the precedency of this or that grace is to be rejected as not agreeing to the uniform work of the new nature nor the inward experience of saints whose graces work according to influence opportunity of providence 1 Cor. 12 11 the good pleasure of the spirit in his assistances who divideth to every one severally as he will. We may admit somewhat as to congruity of the seeming order of nature or time but not press such conceptions over strictly for various experiences will contradict the curiosity of such notions But we may firmly determine that the understanding cannot spiritually discern the excellencies of Christ 1 Cor 2 14 nor the will of man stedfastly believe in him nor the affections savingly embrace him till we are first regenerated by Gods most holy Spirit who is powred out into every faculty and power of the soul at the very first initials of Conversion 4. Because the Commandments of holiness are part of the object of our Faith in its doctrinal foundation Rom. 7.12 Therefore Paul in his conflict sets down this as a maxim that the Law is holy and the Commandment holy just and good 5. Besides the truth of our Faith is demonstrable by holiness as its genuine effect It s vain for persons to pretend to Faith where this is wanting tho' it may not appear so evidently at the first Jam. 2.17 The Apostle James spends a large discourse upon this Argument to prove that Faith without the works of holiness is but a dead Faith. Indeed our holiness being imperfect does not justifie the person before God but it justifies the faith of the person to be true and the Apostle Paul conjoynes Faith and Holiness together and thence proves our eternal life 2 Thess 2.13 Blessing God for having chosen the Thessalonians to glory and proves it because they were sanctified by the Spirit and did believe the truth of the Gospel 6. Lastly Because the application of Faith or the working or actuating of our Faith upon Christ in the promise doth not only sweetly and clearly manifest our being justified but assists us also in the obtaining and increasing of holiness 2 Cor. 7.1 They walk and work together For how do the precious promises of the covenant purge us from sin and all filthiness of flesh and spirit but by the acting faith in Christ and so do embrace Christ for our sanctification 1 Cor. â— 30. and in his name and power derive holiness from those precious promises which are the golden Pipes or nerves that convey it from our glorious head Whence it comes that our belief of the inheritance promised and of Heavens aimiableness revealed by the Word and ratified on and by the verity of God helps us daily to walk more holily and to be made more meet for that Kingdom with the Saints in light And thus it is Act. 15.7 Lev. 4 20 33. that Faith purifies both the heart and life for glory Even as under the Levitical Law the action of the Priest in his offering the Bullock and sprinkling the blood before the Lord is said to purge away sin Rainold praelect vol. 1. p. 123. or make attonement for their sins that is instrumentally So may Faith be an instrument in deriving the sense of our justification and the sweet influences of our sanctification from our blessed Lord in believing the sanctifying promises made in his Name and actuated by virtue of his holy Spirit Now then according to that common and useful sentiment there be two works that attend Sanctity the first is to mortifie sin and the second to vivifie and quicken Grace Pet. 3.11 that we may be holy in all manner of conversation and this not of our own power either to begin carry on or finish but wholly by the work of the Spirit at first and then by his gracious concourse with every holy action of the new creature to the last being carried on by the power of God thru ' Faith to Salvation This is so great a Scripture truth that t is to be admired that the impugners of it who stand upon their own power so much both as to conversion and as to perseverance should be so noted for looseness
this work and grant this mercy to such petitioners at the throne of grace Perhaps thou wilt answer All this I find even sweet inclinations in me by grace to accept Mat 8.3 embrace and perform But oh blessed Lord I beg that I might be cleansed from the leprosy of sin oh that I might be holy To this I rejoyn a question Art thou willing to be holy according to the Gospel rules to accept the proffers of mercy as both pardoning and purging to be holy as well as happy in Christs method that is to use sincere endeavours after that holiness which thou declarest to thirst for if thou upon calling in the power of his might with integrity of heart doest really intend and set about it to use purging graces and ordinances and wait with perseverance for the manifestation and aid of the Spirit of grace whereof beneath I may then be humbly bold to say to thee though as yet but low it may be in the state of grace Luk. 19.5 yet oh thou little but zealous Zacheus come down and Christ may dine at thine house this day 1 cor 3.22 I may then say The Covenant is yours Christ is yours God is yours life and death and all is yours and ye are Christs and Christ is Gods. Stretch out in the blessed name of the Son of God and in his power and at his command the hand of your longing thirsting hungring panting hastning Will to the Lord of life and the great work is done and thou art happy I confess I need say no more but that I desire to enlarge upon this so desirable a Theam considering that one thing may be sanctified to take with one Spirit that may not with another but le ts ever remember the connexion of holiness with Faith in the sixth chapter Col. 2.2 if you would obtain to be the heirs of clear full and strong Assurance to the acknowledgment of the mystery of God and the Father and of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a spiritual acquaintance with God as a gracious Father in Christ John 17.3 This is life eternal to know thee the only true God in and together with Christ as a Father to dwell abide withus But le ts proceed to a second means of applicaâ—ion 2. Particular promises made in ancient times concern every particular believer in all succeeding ages For whatsoever was written aforetime was writ for our learning Rom. 15.4 that we might have hope As all the precepts concern us and we concern our selves in duty and obedience to them then why not interested in the promises unless there be some special reason assignable to the contrary 1 cor 10.11 Heb. 13.5 Rom. 4 24. We may observe also that all the examples of unbelief and Gods displeasure to ancient Israel and the particulars unto some persons among them were set forth for our admonition upon whom the ends of the world are come to us that live in the ends of the earth or ages of the world Joshuahs Faith and Courage is recorded for us The Faith of Abraham is recited not for his sake alone but ours also to whom it shall bâ— imputed if we believe on him that raised up Jesus Christ from the dead The Apostle having inrolled the memorials of many famous Patriarks before our Lords time Heb. 11.40.13.8 concludes that they without us shall not be made perfect Whose Faith let us follow since Christ is the same yesterday in Joshaah's time to day in Pauls and for ever throâ—gh all generations All the sheep of Christ drink of the same River of life the same streams of the promise that runs through paradise in â—mne volubilis aevum It comes originally from the secret channels of the Ocean of divine and eternal love and breaks or springs forth out of the rocky mountain of Zion and the various sources of its Ordinances So that every Saint may sing with David Psal 87.7 All my springs are in thee O Zion in thee O God of Zion All the promises are in and thru ' Christ the Prince of Zion 2 Cor. 1.20 Yea and Amen even certain inviolable and unchangeable 3. If thou wouldest successfully apply the promises labour to strengthen the habit of Faith by frequent actings of it upon Christ in the Promise Remember to be every day ejaculating up to heaven and casting the eye of Faith upon a Saviour in glory Rev. 506. a Lamb as it had been slain and standing in the midst of the Elders by the Throne of God. This is a sweet method to breed love to Christ and love will raise thee up to some assurance and confidence in his love God is love and his mercy to sinners in misery is the fruit of his love and love springs out of the original goodness in the nature of God who delights in them Psal 33.18.147.11 that hope in his mercy and trust in his love and when the love of God to us begins to warm our hearts with the inward feeling and tast of it as the foretast of the Wine of the Kingdom it encreases Faith and experience of it advances us into higher degrees of love Then this sweet sense of divine eternal electing love brought into our hearts by Faith leads us at last into the pleasant fields of Assurance 4. That so we may particularly apply the promises call to mind and ruminate upon the qualifications mentioned in the promises and if you can find such gracious inclinations wrought in you by the Spirit of God then may you humbly determine your selves to be heirs of the promises I would not strain hard in the examination of many great things required in the promises but if thou canst by a sincere search find in thee a humble broken-hearted frame it is a covenant frame if thou find in thee a penitent fear to sin a holy trembling at Gods Word a thirsting after Christ with some sparks of true love to him Psal 147.3 Isai 66.2 tho thou mayest seem to faint under the sense of wrath sometimes yet if thou resolve in his strength still to thirst after him and his pardoning love and to hope for it in his promise yea and if thou perish and thy heart-strings break yet to gasp out thy last at his foot Thou art the desirable person the Daniel the man of desires the Samuel the asked of God the Nathanael the gift of God without guile the beloved the acceptable person that shall be taken into his bosom for ever Only and alwayes remember and perfectly conâ— this lesson I intreat thee in the Lord that these actings must alwayes be connexed with holiness as 't is expresly determined Chapt. 6. and which I do so often recal to mind and the Lord by his powerful grace enable us to do it then may est thou draw forth a perfect lot for thy self out of our Joshuah's Book of the Land of Canaan which is above all heavens Thus
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
own divine power Whereby he manifested his own Glory that is of his Deity As in turning Water into Wine at Cana and in raising of Lazarus he was glorified to be the Son of God Therefore the Apostle John from that and many other cases of raising the dead Joh 5 17 15 24 10 18. c. might well affirm that he had seen his glory even in the transfiguration as of the only begotten of the Father full of Grace and Truth Till the incarnation or rather the beginning of his Ministry the Father wrought But now sayes he I Work. He laid down the life of his Humanity Heb 1 Rom 1 4 c. rose from the dead ascended into Heaven and sat down at the right hand of God by his own Divine Power Tho t is true that some of these things being sometimes ascribed to God essential and otherwhere predicated or affirmed of Christ personal do therein unite in the confirmation of his Deity who performed all these great signs that we should believe him to be the Son of God. 1 Joh. 5.13 8. Another Testimony of his glorious Deity is the pardon of sin The Pharisees saw the force of this Argument Mat. 9.3 Luk. 5.21 and blasphemously catcht at it as a great crime for arrogating to himself the honour which is alone due to the Majesty of God. But our Lord sufficiently knew the dignity of his own person tho somewhat vailed yet to the comfort of many a poor sinner and to their inestimable joy often as a God pronounced the forgiveness of their sins Nay to shew the union of his humanity with the Deity declares that the Son of Man hath power upon Earth Mat. 9.2 3. Act 5 31 Heb 1.3 as well as in Heaven to forgive sins So the Apostle to the Hebrews confirming his Godhead over and over in the same Chapter asserts that having purged away our sins by himself i. e. by his blood he sat down at the right hand of the Majesty on high 9. Again since contrite sinners do humbly supplicate to God for the pardon of sin we find him recorded sometimes as the direct and immediate object of Worship both from men and angels Joh 14.13 How often do we find him prayed to and worshipt by his Disciples and himself accepting all as his due Now he that receives prayer and answers it to the people of God and takes into his custody the spirits of dying Saints as he did Stephen's this person must needs be God. Nay all the Angels of God are commanded to Worship him Act 7 59 Heb 1 6 Mat 8 27 Job 38 9 at whose word the raging seas hush into their swadling bands and are quiet like a child sleeping in its cradle the boisterous winds delight to be still that they may without noise hear his delicious and heavenly voice with all silence and subjection and make a halcyon calm from Pole to Pole. 10 But to end He that is declared to be Judg of the World and to raise all persons out of their Graves by hâ—s own Imperial command to appear at his righteous Bar must not that person be God If he knew not the hearts and thoughts of all and every secret thing from his own Omniscience Eccl. 12 14 which thing is an incommunicable attribute of God he could not be Judg of quick and dead at his appearance and Kingdom To Judge the World was by the Pharisees acknowledged to be the character of a God. 2 Tim. 4 8 The high Priest therefore hearing this rents his clothes and calls it Blasphemy But why the second person having admitted the humanity into union and being head of the Church should perform this glorious work Mat 26 65 Mark 17 64 depends only upon the Oeconomy of the sacred Trinity a secret not to be irreverently peered into but adored Let 's be wise to Sobriety according to what is written and not transcend the limits at the foot of the Mount. Rom 12 3 But to draw to an issue He is also constituted Judg of Angels at that great day they must bow their coelestial knees at his Name and the evil Spirits acknowledg this while our Lord was here below Isa 45 23 Rom 14 10 11 Mat 8.29 beseeching him not to torment them before the time Now it is a work competent alone to a God to torment Spirits All the powers in heaven and earth besides cannot do it of their own vigor and force unless permitted influenced directed and managed by God in it and blessed be God for it that hath reserved the dominion of our spirits to himself alone as well as of Angels But this supremacy was acted by Christ at his pleasure from the innate power of his Deity when he cast them out as evil and unclean spirits sore against their wills and at their supplication gave them leave to go hither or thither For they are in adamantine chains and those chains in his own hand 2 Pet 2 4. and casts them into hell and looses them when he pleases There fore he who by his own power and authority in communion with the essential Godhead doth these great things Rev 20 1 2 7 must be God blessed for ever Amen I know the Socinians talk of their created God and so would sain evade the dint of Scriptures but that 's most perfect nonsence to assert two Gods and one a created God. For Infinite can be but one or else hold one to be titular as Angels and Magistrates tho in a higher Orb and Order which yet is inconsistent with the precedent Scriptural Arguments that prove our blessed Lord to be God in essence coequal with the Father and Holy Spirit to whom be glory and dominion for ever and ever Now then since this most excellent person by vertue of his sufferings in communion with his infinite Deity tho in it self impassible hath given full satisfaction to his Father for all the sins of Believers and by whom we receive the attonement Rom 3 21 5 21 Act 20 2 even through the merit of his precious blood and that hereby he is become a personal particular and immediate Object of our Faith and that by him we do believe in God the justifier of the ungodly through his righteousness and his alone Rev 22 17 Heb 9 12 Eph 5 26 Tit 2 14 1 Joh 1 7 1 Pet 1 2 Rev 8 5 Heb 9 16 and that this glorious person so graciously invites all thirsty sinners to take the water of life freely and to believe in his Name for the remission of Sins let us come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in time of need Now let this suffice to have written about the two great Foundations of Faith. In the first Chapter concerning the Divinity of the Scriptures And in the second in reference to the Deity of our blessed Lord which I hope
will so satisfie comfort and erect the Spirits of feeble and staggering Believers that they may the more sweetly and firmly lay the stress of their fears in life and death upon this Rock in Zion and if they will be but careful and vigilant as to holy walking and be earnest in Praver to enjoy the beautiful and Soul-refreshing influences of the Holy Spirit They may then walk safely and joyfully through the valley of the shadow of death till they arrive at the mountain of Glory And so I proceed to the second part of this Treatise about the nature and actings of Faith it self more immediate and particular PART II. Of the Nature of Faith in particular Having in the first part of this Treatise laid the precious foundation upon those two marble râ—cks the Dâ—ctrine of the Divinity of the Scriptures and the Deity of Christ which may be likened to those vast and stately fulciments which Solomon built on the sides of Mount Moriah to sustain the grandeur of the Temple I should now proceed to erect the strong hold of confidence the pleasant Palace of assurance wherein that beautiful Daughter of Zion the grace of faith sits as upon a throne of every within the Curtains of our second Solomon And this I shall endeavour in the Ten Apartiments or Chapters following Chap. 1. Of the Name and Nature of Faith. Chap. 2. The various Expressions setting out its nature Chap. 3. The lowest or least degree of saving Faith. Chap. 4. Of Justification the immediate effect of Faith. Chap. 5. Of entring into Covenant with God by Faith. Chap. 6. Of the necessary and inseparable connexion between Sanctification or holiness and Faith. Chap. 7. Of the Infirmities of Believers Chap. 8. Of assurance or joy of Eaith how attained with some clear signs Chap. 9. The danger of Vnbelief Chap. 10. The happy Fruits and benefits of Faith. And so conclude the whole with some Corollaries by the blessed leave and help of our gracious God. I intend not to enlarge very much on any but to be briefest on those where others have been copious On the second third sixth and eighth I would insist a little liberally it being my primary design to strengthen the weak believer and in courage sinking spirits beseeching them to meditate seriously on the directions for understanding the nature of Faith in the first and second and to be consciencious in their holy care of walking with God in the points prâ—scribed in the 6th chapter That so they may live more comfortably dye more sweetly and reign victoriously And now let us walk together into the first chapter by the gracious assistance of our holy and ever-blessed God. CHAP I. Of the name and nature of Faith THe Rise or Origen of this word is from the Italian Fede and that from the Latine Fides and that as some conceit from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade and that from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero in his Offices descants on the word Fides as if so term'd quia fit quod diâ—tum because we believed what is spoken or promised shall be done Our English Saxon word Believe comes from the Dutch lieven and that as 't is thought from the old provincial Latine among the Roman Colonies in those quarters Libeo Libet to list or consent to a thing with love or liking and that the word Love comes from a Teutonick word of the same extract Verloff which signifies to assent Now as one of the Ancients says consensio est volentis consent is the act of a person that is willing so to believe is to consent freely and with love to the truth of what is spoken which breeds conviction and satisfaction on the mind of man. Now the inclination of the will to believe is wrought by God and if any question why one is perswaded by God and not another Psal 119.36 Let him take his answer from holy Paul that 't is God that maketh to differ and O man who art thou that repliest against God and if that please not let the bold fellow go look another 1 Cor 4.7 Rom. 9 20. But as Austin treats him caveat presumptores c. Let him take heed of presuming in curious searches and determining the mysteries of grace and the counsels of God. Is it not abundantly enough that thy heart is softned melted inclined to cast thy self wholly on the free-grace of the New-covenant when others repelling the glorious light of the Gospel run back again to the Old Covenant of works and split themselves upon the rock of presumption expecting divine mercy without the merits of Christ and so rush upon the pikes and spears of divine justice and vengeance to their eternal ruine But to prosecute our work To Believe is to be perswaded and satisfied in our hearts and consciences of what God hath spoken and promised in the holy Scriptures On the other side to beget a confidence and trust as to what any man speaks or asserts among several Nations according to their civil municipal Laws there must intervene a proof or an ascertainment made by the instrument of a publick Notary or by trusty witnesses of the vicinage as among the Northern Nations recited in Lindebrogius c. or else by sound arguments that cannot be refelled without incurring gross absurdities as in cases of unknown Murders the wonderful providence of God doth shine forth in their discovery by such methods and probable arguments which procure an acquiescence and quietation of spirit as to the truth of the things delivered But in divine cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sufficiently satisfied and perswaded by the meer word of God Rom. 8.38 When I am sure that God has said it I believe it for in things Divine there can be no sublimer proof then the testimony of God himself For the very being of an infinite God determines his verity and when our imperfect and lapsed reason and many times misguided by education and the secret impressions of converse from designing persons that are apostates from the truth doth thr'u pride and envy and delight in contention study to contradict and invalidate the texts of sacred Scripture Let 's remember that infinite Wisdome had it so pleased him could have amazed us with such potent arguments that might strike us dumb and muzle and astonish us as our Lord did the Pharisees at every turn God is Truth and Truth Essential the fountain of all Truth and in him is no darkness at all Not one Iota or tittle of any of his sacred words can be infringed by the least or greatest of Errors John 1.5 Whence it comes that the truths of Gods revelation are the grounds of all the firmitude and stability of our spirits which otherwise might waver Isa 7.9 2 Chron. 20.1 and wander from their constancy per avia eserti through the gloomy by-paths of error to all Eternity In the significant language of the Hebrews
soul and weeps in secret and often bewailes it before the throne of God. 4. There is also found within it a secret joy in the discovery of light It takes inward pleasure in the launcing of the tumors of pride to lâ—t out the corruption of nature The lamp of Gods word is more precious and joyful to it than the dawnings of a Spring-morning out of the East It 's a sign of an unsanctified heart and a very proud spirit to snuff and snarl at godly reproof But this is a certain note of grace begun when no corruption is too dear no secret sin so delectable but it will part with it at the conviction of the Spirit Yea and the more searching any Ministry is the more it delights to sit under it dares not call that a legal preaching which drives men out of the School of the Law into the Temple of Christ 5. Besides the tender soul grieves under its fears of the want of true Faith and is never quiet till it gain some lively hope of its implantation into Christ which it cherishes and nourishes by the application of promises But till then it wrings its hands runs up and down mournfully through all the Streets of New Jerusalem being desolate in spirit as not having a comforting sense of any faith at all It cries lamentably from watch-man to watch-man bears many affronts and injuries in the tearing of her vail and smiting upon her bead Song 5.7 till at last she finds her beloved embraces him in the armes of Faith. Then the soul continues in the use of all prescribed means to attain the vision of his divine love in the glass of affiance 6. Again This troubled soul flies far from the land of excuses hates palliations and self-conceited applauses and layes all the fault upon it self heaps accusations and layes snares and tentations for its own feet and so great that the holyest minister and one skilful in cases of conscience can hardly sometimes answer and resolve Whereas the hypocritical Pharisee is commonly full of talk hath little or no solidity is confident and boasts of experiences with a false tongue and a deceitful heart But our gracious young convert is as sensible of the least sin as the tenderest hand hath a quick and immediate sense of the sitting of a flye or the gentle breathings of a Western Air. It laments over In-dwelling sin bewails its residence and sounds continual alarums against it For it cannot bear the domination of that proud Vice-roy of Satan to fullfil it in any lusts thereof If it prevail though but a little the soul triumphs as if its conquering flag were entring the gates of heaven For although its motions and impulses against unholiness be yet but weak tender and low yet are they the fruits of integrity and grow forward in Strength This is a true sign of grace and that the new life is in good earnest begun in that heart for it finds repentance towards God and true sorrow for sin conjoyned with real inclinations resolutions and workings in its gradual turning from it and an holy hatred of all thoughts of reversion to it 7. The soul feels within it self an holy inclination to sincerity in all its actions which like a fragrant perfume in every chamber of all its powers and faculties gives a grateful scent in every duty Psal 139.23 and delights to be unfeigned in every good word and work It hates painted garments of hypocrisie and therefore with great humility requests of God to search its heart and begs to be what God would have it and prays withal Psal 143 2â— 130.3 that he would not enter into a severe judgment and mark what 's done amiss with an urgent scrut iny for then no flesh can stand in his sight but intreats forgiveness of God that so he may be feared and worshipped From hence springs that solid sweet and comfortable doctrine of the Reformed Churches That the true desire of grace is true grace On which Basis sound consolation will stand inviolably when all the proud towers of Pelagius and Arminius shall moulder into dust at the fall of Babylon For now the soul in this humble and holy frame lies at the foot of God mourns for sin as committed against God thirsts after the righteousness of Christ alone and praves for the spirit of God to allure and draw it into fuller communion having taken God in the new covenant for its God alone 8. Lastly it studies the increase of holiness by all holy means and methods in meditation self-examining and conversing with old disciples and experienced believers For in such-like God communicates his gracious presence â— cor 7 1. and in these mountains of Zion commands the blessing and life for evermore In these and such particulars if serious Christians would please to go down the stairs of humility Psal 133.3 into the closet of their own heart and ponder more upon what they read with holy meditation they might better observe the motus primo primi the first infant motions of their hearts towards God and heavenly objects but cursory reading spoils all Some indeed advise an hours meditation to an hours reading I think a set quantity of time is not necessary but so much as may cleare and warm the motion upon the heart By experience it will be found that the spirit of God works by vacious methods and very different yet so that by one or other token any poor broken trembling soul may in some measure be comforted as to a true work begun in the heart Psal 51.6 and may learn to know divine wisdom in its secret formations of grace within its utmost recesses and retirements To conclude I take this to be one of the lowest sentiments of a true work when there are found continually secret inclinations motions thirstings and desires after God and holiness which by strict and careful observation may be perceived to grow and increase year by year and this note is common to all believers though in their weakest estate who would not change their slender hopes for all the kingdoms of the world and the glory of them This work flows from the first breathings of the spirit of God and may be discerned as to truth and sincerity by these two notes 1. If conjoyned with patient continuance in well-doing Rom. 2.7 though weakly yet with the face toward Zion 2. If growing in spiritual strength tho' at present by small degrees and for a while scarce discernable 2 Pet 3.18 like the growth of a child or the augmentation of a plant or the motion of a shadow of the Style upon the Sun-Dial But so much of the first Let 's treat a while on the second branch of the chapter about a deserted soul and then come to an end 2. Of the lowest acts of grace in a deserted Soul. Here such as are inwardly for the main work truly gracious yet through vain walking and too
of life which shews the secret tremendous judgment of God that such as too much neglect the righteousness of God Mr. Hickman Hist of Arminianism p. 396. should many times have so little of their own as t is observed by a Learned Writer in a short History of such points Having thus treated a little about the necessary conjunction of holiness with Faith le ts exhibit its beautiful face in the following chrystal Glass of Holy Scripture 1. It principally consists in the inward frame of the heart according to the Will of God when the image of God does most illustriously shine into it True Religion and Holiness are fundamentally seated in the heart all other is but painted false and hipocritical Bell-Religion is but mocking of God when lewd men and women run to the Assembly to shew their clothes stare upon their goatish paramours Prov 7 14 and like the strange woman in the Proverbs pay their peny at the Temple and then with an impudent face deck their Bed with Tapistry and perfume it with Spices ver 16 17 But true inward holiness excites and instigates persons constantly upon the taming and subduing rather than bridling only their fierce and sensual lusts and to crown right reason with full power and dominion over their inferior beastly appetites which is and may be performed genuinely and successfully alone by true grace 2. Holiness consists in studying and observing the purity of Gods Worship prescribed in his Word according to his Will. For what communion can we have with so holy a God Heb. 12 9. Exod 20.24.25.22.29 42. Numb 6.24 in methods formed besides and contrary to his appointment If earthly Princes will not receive Addresses but according to their own prescriptions and appoint Masters to order those solemnities why not much rather be subject to the King of Kings that Father of Spirits and live when God had set down all the Ordinances of his Worship to Moses then adds there will I come unto you and bless you 3. In sobriety and chastity towards our own bodies 1 Thess 4.4 Tit. 2.12 possessing those noble vessels wherein our souls those Lamps of life shine so radiantly in Sanctification and Honour 4. In a vigilant care of Justice and Righteousness between man and man setting before our eyes that golden rule Mat. 7 12. of doing to others as we would others should do to us Whoever then upon the high testimony given to Faith in Scripture shall wax wanton with Grace Rom. 6.1 and fancy they are set at liberty to live as they list such do but trifle with God and impose upon the purity of his Precepts in the end will deceive themselves if repent not fall into the precipice of eternal Damnation Which point is faithfully determined in the Homilies of England concerning Faith Chap. 4. P. 23. and more copiously in the second part about Faith Page 24. where they declare Faith to be a working grace and again Page 28. citing the Apostle Peter where we translate the words 2 Pet. 1.5 Add to your Faith vertue they read it Minister or declare vertue in or by your Faith. that is shew forth the force power or vertue of your Faith in all your other graces and in the holiness of your lives by the effects and fruits of a true and living Faith. Let us now consider one or two questions and finish this Chapter at present Quest 1. What means may we use to attain and increase true holiness Answ 1. I answer Study thine own heart keep it with all diligence especially from your own iniquities Prov. 4.23 and your own special tentations by a wakeful guard both in prayer and watchfulness Observe who comes in and goes out Examine thy self more frequently and meditate deeply and seriously to give a wise and deliberate answer to these three questions in the Catechism of conscience 1. Whence came I what 's my original State. 2. Where am I what and whose work am I doing 3. Whether go I after this life is ended Give a satisfying answer according to Gods Word to these questions and scrutinies of an enlightened conscience and this will comfort you upon a dying pillow When all the world is not worth the tip of an atome to you You will need no longer Catechisms but as to dependent explications upon these heads For if your peace be made with God on this score you are out of gun-shot But ever remember Josephs question about the Eye and Presence of God in all places saying gea 39.9 How can I commit this great wickedness and sin against God. Especially consider his flaming Eye to awe you from secret sins which are all in the light of his countenance Psal 90.8 when no other eye is upon you and be ashamed to commit those things under his eye which you would blush to commit before a little child and are in a fright at the turn of every door lest a child should come in to observe you and tell tales of you when faithful Relations out of Town return again O the hellish practical Atheism that lurks in the hearts of professing hypocrites that write Sermons only to accuse them at the day of Judgment and to be a pile of papers to burn them in hell unless they repent O set your ways before the eyes of the Lord Prov. 5.21 who pondereth all your goings That 's like an Isaack in the field a Joseph in an empty house or a pious Nathanael under the Fig-tree alone John 1.48 2. Study an exact imitation of the Saints in glory that are now enjoying the promises whose faith follow If vain persons would ensnare by their scoffs or inticements remember they are but the wiles of the Devil Lustful villains dare not stand the repulse of a brave and virtuous spirit casta est quam nemo rogavit They shrink and sink with shame into the Devils bosome when the glory of an holy life chaftizes them into horror and strangling Ponder the path of thy feet and walk in the way of good men Prov. 4 20 25. 2.20 5 6. and the righteous that are the excellent upon the earth let be thy companions Aiery persons so called are fit for no company but the prince of the power of the Air that ruleth and rageth in the children of disobedience Eph. 2.2 the Sons and Daughters of Belial that shall be damned When sinners intice consent thou not A man is discerned by his companion and a woman by her Gallant as the infatuated world shamefully Italianizes but a wound and dishonour shall he get and his reproach shall not be wiped away keep thou in the path of the Just that shines more and more nill the perfect day Prov. 6.33 Mark the perfect and behold the upright the end of that man is peace Follow their grace Psal 37.37 and their glory will follow you Shining beams stream from their paths to enlighten
no delusion Answ In answer to this I must first in all manner of humble modesty declare that I would not dare to meddle too far with such deep and mysterious workings and influences only professing with all thankfulness to the Majesty of divine mercy that having had some glimpses of hope a little sometimes and thirsting after some further and clearer helps from heaven we faint not utterly but striving after to attain towards the resurrection of the dead crave leave to set down somewhat that hope may be a clue to conduct us out 〈◊〉 the Labrinth and maze of delusion The first and best token that these aâ—â— no deceits can only arise from the spirt himself According to that saying of â—oy Iohn It is the Spirit that beareth witness that the Spirit is truth 1 John 5.6 Whitak de sacramentis p. As I remember thâ—â— learned Whitaker in his book of the Sacraments says it should be translated I have forgot the page my books being laid upâ—â— But this is a great truth as no better light to see the Sun by Psal 36.9.34.5 than his own light So 't is of the Spirit as David expresses In thy light we shall see light and they looked to him and their faces were enlightened This is the apprehension of learned gracious persons that the spirit of God never speaks by this his inward heavenly voice but that he graciously helps them to know that it is no delusion but that it is he even the spirit himself that speaketh to them This phrase of speaking to the heart and in and upon the heart is more visible in the Original Hebrew of the Old Testament and was well known to the Prophets of old and is much treated upon among Jewish Antiquiaries Out of whom I must not here stand to enlarge but call to mind what the Apostle Peter mentions of the Day-star arising in our hearts 2 Pet. 1.19 so that it is as clear when the spirit of God does thus shine and testifie yea and more radiant than the Sun at Noon-day without clouds I shall say no more to this but what our Lord to the Angel at Pergamus of them that have a new name written in the white stone Rev. 2.17 which none knoweth saving he that receiveth it 2. I need say little more but that wherever the Spirit doth so illustriously speak and shine it is concomitant with growing in holiness For this most holy Spirit of God is still a building and increasing in such the works of holiness they are of a heavenly frame rivers of holy discourse flow from their lips in prudent seasons they are not vain and trifling spirits but grave and serious and yet chearful For the joy of the Lord is their strength and they have inward delights and value not the cracklings of fools Divine joy is a weighty thing and yet greatly upholds the spirits and sustains their griefs and infirmities If you come into their company by a blessed accident as they say of the Adepti in Philosophy there 's a glittering star shines from their converse society 3. They are the most humble persons living For the humble he will teach his way and shew his Covenant Psal 25.9 I know they may fall sometimes and othertimes have need of a little holy courage against despisers But the main of their conversation is like them of whom the spirit of God says they took notice of them that they had conversed with Jesus Acts 4 13. who was meek and lowly if we imitate him we shall find this rest and remember that Moses the meekest man had the greatest interviews with God in the Mountain Such as are given to much prate and length of idle impertinent discourses are seldom and little or never acquainted with the Spirit of God. 4. They are also the sweetest persons and fullest of love though sometimes provokt by fierce evil spirits about them but if their natural tempers had been before somewhat eager and sharp yet now they are washed purged whitened and sweetned by the Spirit of God. Tender to the Tempted kind to the afflicted pitiful to all bear every ones burden with a gracious frame onely they are taught by the holy Spirit 1 cor 23 4.5 as to such as prate with malicious words against them to imitate hole John not to succumbe under a prouâ—â— Diotrephes 3 John 9. but loves a child of God as such with the full stream of his Spirit And this love to the brethren is much more to Christ himself being filled with the love of the Spirit which by degrees casts out the torments of fear 1 John. 4.18 and gives a blessed confidence as to the Appearing of the Day of Judgment To end this we must remember that the holy Spirit of God doth never witness or illustrate apart from the Word Isa 8 20. 〈◊〉 any light in you try it by the Word and Testimony and hence that as Tentations and afflictions sanctified so the manifestations and communions of the Spirit help us to understand holy Scriptures and promises by experience Let us then be sure as far as possible that the person that pretends to be thus illustrated prove himself to be an holy person in heart and deed or else all 's like a puft and swoln delusion and such an onâ— must lie down in sorrow For the Spirit of God is a most holy spirit and never seals but as he is the holy Spirit of Promise upon the holy heart of an holy child of God. Well then to end this second part of the Spirits illustration Eph 1 3. Rom. 8.16 1 John 4.13 I say it is not meant of the Spirit of God concurring or witnessing with our spirits in the point of assurance clearing up our doubts dispelling the mists and clouds uponour spirits But it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bright shining Ray a most illustrious beam streaming down from heaven into the inmost chambers of our hearts and is an act distinct and apart from his former blessed concurse with our spirits in time of argumentation or the gracious application of the promises for our peace and comfort it is an irresistable evidence of divine love See Dr Owen of the spirit 167. scattering all the clouds of diffidence and distrust in that very moment and when this immediate irradiation flows in though it may be a distinct act from that upon argumentation yet it cannot be totally severed from it because in this glorious light though we may see further yet cannot but see any argument we think meet to touch upon to be also illustrated by it as the Moon in her increases may be seen in the heavens like a cloud in the day time which also has its light from the Sun while he is yet shining bright within our hemisphere at the same time and when these come together they make heavenly work indeed That these blessed
River Kishon that ancient River or River of Antiquities or great battels of old but now swelling to a great overflow swept away the Host of the Canaanites How did the Lord tame the pride of Egypt by locusts hail fire and frogs and darkness that might be felt thick fogs as black as pitch and many other ways How did God subdue the proud Pope Hadrian by a fly c. There 's no age but ecchoes and cries aloud to all people to prove and make all to acknowledg the Soveraign Dominion of the Lord of Hosts in the Heavens Earth and Seas and over all Creatures nay under the earth in Mineral Caverns if Paracelsus and the Learned Agricola write true stories of multitudes of Spirits and living creatures in the bowels of the earth All testimonies trumpeting aloud how God at times arms what of his Hosts he pleases for the protection of his Church and the ruine of his enemies Famous is that memorial of the cloud which presented its dark side to the Egyptians but gave light to Israel when the Red-sea stood up in heaps and the depths were congealed or frozen in the heart or midst of that sea Exod. 15.8.14.22 so that the waters became as a wall to his people which the Egyptians essaying to pass thorough were drowned Nay the wonderful motion of the tides which is so great a mystery Heb. 11.29 Exod. 15.10 Psal 147.18 is managed by Gods Wisdom and the inconsiderable sands are a boundary to the Ocean determining how far his waves shall toss themselves and go no further Jer. 5.12 They have their stated and fixed limits by the laws of Creation which has settled their channels into which they shall subside at his command Some there be to mention it a little that would inferr the sea to be higher than the earth from such a Text. But 't is a mistake and misapply of Scripture Jonah 1. Exod. 20.4 Psal 24.2 Psal 107.23 which expresly sets the waters under the earth and that it is establisht upon the floods and mentions mens going down to the sea in ships If the sea were not lower comparatively to the ordinary surface and globe of the earth besides the mountains how can all the Rivers râ—n down into the sea if the earth out of which they spring Psal 42.10 Eccles 1.7 Jer. 51.42 were not higher wherefore the Prophet alluding to the natural situation foretells that the sea should come up upon Babylon and more to that purpose But this belongs not properly to our present work only so far as to shew that God rules the raging seas and the stormy winds fullfil his pleasure Let 's step to Land and end our voyage with one note more Psal 1â—8 8 to observe how that God injoyned Israel to plow and sow for six years but must trust him for the seventh and part of the eighth till the harvest came living for the while on the blessed providence of God sending them the greater plenty in the foregoing years 4. Fourthly and Lastly le ts touch a little upon the mysterious government of the Church by his most Holy Spirit swaying his golden scepter in the hearts of Converts and ruling them by his rod out of Zion But this refers to that great point of communion with the Spirit of God Psal 110 2. which this treatise only considers in the doctrine of assurance Chapter 8th and in one further consequence following which is the seventh 7. We may learn from the preceding tract that the knowledg of our Faith and the attainment of assurance flow principally from the influences of the Spirit of God. He is the profound teacher of all mysteries and the worker of Faith and therefore gives the clearest evidence without the necessity of arguing when he is pleased to speak to the heart Joh 16.13 He shall teach you all things our Lord promises and guide into all truth He glorifies the Son receives of his shews it to us and manifests things to come Where he teaches any doctrine he works the knowledg and sense of it into the heart and causes us to believe He is the former of faith he commands and inclines us to trust and imprints the image of Christ upon us Epist Gassendi de motu impresso c as the vis impressa sends out a power from the hand or instrument upon the ball arrow or bullet which together with the air that 's gathered by the force into an impulsive vortex behind the body as in the ignis lambens carries on the motion to the end of its vigor 'T is more abundantly here when the spirit becomes the arm of God to break the stone in the heart he moves works in the most intimate recesses of the soul he shapes and forms the new Adam within us and inspires it with fire from the throne between the wheels of the cherubims Ezek. 10.7 He is the skilful architect of the Temple of the Church cementing the living stones together which were cut out of the mountain of the divine Decrees to make a glorious Habitation for God by the Spirit Eph. 2.22 Let 's then never forget to be earnest in prayer for the gift of the spirit since the influx of all grace and the beautiful enamel of our hearts with heavenly gifts flows from this holy spirit of Vrim and Thummim And the truths in Scripture can only be settled and confirmed upon our hearts by him He is like the master of Assemblies that fastens the nail in a sure place Eccles 12.11 like the great shepherd that knock's in the paxilli in caula the stakes about the hurdles of the sheep-cotes to keep the harmless creatures from the Wolves close and warm together in a dark and stormy night 8. Another deduction from the former treatise may be that the number of true believers is very small for the generality of the world knows not God in Christ The Turks indeed own him for a great Prophet but disdain his banner The Jews confess there was such a person at Jerusalem but contradict his message blaspheme his Deity and stumble at his sufferings Among the various nations bearing the name of Christian what wild confusions and absurdities are practised in Muscovy by the testimony of the ingenious Olearius Marriage and what rude mixtures and barbarities are found among the Abyssins south of Egypt as we are taught by that learned Writer Ludolphus or what ignorances blind Customs and perverse worshippings are notified among the Armenians Ludolph Edit 1684. Fol. Maronites or Thoma-Indians as are related by Breerwood Paget and in the collections of travels in Purchas and several others What shall we say to the corruptions among the Pontificians nay in the Reformed Churches of God in the world and how are the lives of most grown degenerate and prophane insomuch that one has adventured to pronounce that 't is hazardable whether above one in a million may be saved I remember also to have read somewhere Dr. Mouliâ— that Chrysostome should say to