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
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
Son of God he required of all his Disciples and it must be understood of his eternal Being and not as Adam is called a Son of God because he urges the Jews with his works and such as none can produce but a God such as the Father performed whereof more by and by Mark 1.24.5 7. Luk. 4.34.8 28. â—ert in Thalete The Devils themselves do own this point and yet how many blind nominal Christians are there who have not attained the knowledg of Thales who calls him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if cited right And yet our dayes find some who bear the Name of Christ but blaspheme his nature and speak boldly against this grand Fundamental of Christianity such as the Socinians and many Quakers poor wretches perverted by cunning sophisters that plead against the only true means of their own salvation and return again to the Old Covenant of works Whereas the scripture is both evident and copious in the case Prâ—v 8.23 As that of Wisdom I was set up from Everlasting c. which must be expounded of a person from that of verse 30. I was by him as one brought up with him I was daily his delight Psal 110.1 Mat 22.44 Ioh. 1.18 Deut. 30.12 Rom. 10.7 Eph 4.10 Ioh. 8 58. Rev 1.8 Ioh. 1.2 rejoycing alwayes before him This Problâ—me confounded thâ— Pharisees How can the Lord of David be his Son He it is that lay in the bosom of God and came down from Heaven being the same that ascended up again He it is that was before Abraham That was and is and is to come the Almighty That was in the beginning and had his glorious Being before ever the World was Isai 57.15 1 Tim. 3 16 as the Ancients truly expound that phrase Now what can be before the World began but Eternity wherein God inhabits Ioh 1.14 This person was God manifest in the flesh and therefore God before his manifestation on Earth Heb. 1.8 when he vailed his glory within the Tabernacle of his sacred flesh Moreover if God the Father call Christ God as he does Thy Throne O God is for ever and ever His Glory then must be coequal with the Fathers before the World began Phil. 2.6 he esteeming it no robbery to be equal with God. Yea as God in unity of Essence he is stiled the blessed and only Potentate the King of Kings and Lord of Lords Which Name and Stile is applied to him by the Apostle Iohn 1 Tim. 6.15 and seen by him as written in his vesture upon his thigh adding that he was the Alpha and Omega the beginning and the end the first and last Rev. 19.16 22 23 3. Hence flows the Doctrine of the unity of Christ the Son oi God with the Father in the same Divine Essence therefore the Father calls him his Fellow in Zechary and some observe concerning that passage in Isaiah Smitten of God and afflicted that OF the note of the Genitive Zech 13.7 Isai 53 4. is not in the Hebrew and therefore construed from the Hebrew A smitten God equivalent to that in the New Testament where the precious blood of Christ is called the blood of God Act. 20.28 as abovesaid yet others affecting not this reading in Isaiah I shall not contest it at present but as to his unity there be many plain places wherein our Lord determines it that he and the Father are one and had the same essential glory together from eternity For speaking of the manutenency and protection of his sheep from perishing Ioh. 10.30 17.11 21 22 23. he declares himself one with the Father that gave them to him whereupon the Jews being clear in the Argument took up stones again to destroy him as a Blasphemer in that he made himself one with God. 4. Again He that is Omniscient and knows our thoughts by his own discerning eye and power must needs be God. As Solomon spake to the Lord in Prayer Thou only knowest the heart of the Children of men 2 Chron. 6.30 Rev. 2.23 Mat. 9.4.12 25. Luk. 5.22 6 8. 9.47 11.17 Now our Saviour expresly assumes it to himself that he searcheth the Reins and the heart and t is often expressed that our Lord knew the thoughts both of his Disciples and his enemies as may be observed in the Scripture Nay he perceived when thoughts did but arise in their hearts much like that of David Thou understandest my thoughts afar off which demonstrates an Omniscient Deity Luk. 24.38 Psal 139.2 Heb. 4.12 13. this our Lord did not discern as to one of his Disciples only but of several at once So that this essential word of God is a discerner of the thoughts and intents of the heart and all things are naked and open before him and no creature but is manifest in his sight which must needs follow because he is the Creator of all which brings in the fifth 5. Another conviction of this glorious Truth of Christs Deity is drawn from his Omnipotency Joh. 1.3 For all things were made by him and without him was not any thing made that was made which action of creating must needs be invested in the infinite power of his Essence whom we have before proved to be the Eternal God had the same glory with God the Father before the World was praying further that his humanity now assumed into unity with the second person might be dignified with the same glory John 17.5 Col. 1.16 This great truth is confirmed by the great Apostle By him were all things created in Heaven and Earth even the Angels those glorious Spirits were formed by him and for him that is for his glory and service and to sing his praises Rev. 4.11 Heb 1.10 But to end it s spoken by God the Father to Christ Thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thy hands Yet further 6. As Christ made the World it must needs follow that he also governs it sometimes immediately by himself sometimes by the ministration of Angels and as to the Church by his own Spirit Thence is he stiled King or Kings King of Nations and King of Saints The Apostle Paul asserts him to be before all things in his eternal Essence Col 1.17 and that by him all things do consist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.3 have the continuation of their Beings Lives and Motions Yea it is he that beareth supporteth and upholdeth all things by the word of his power He spake the word and they were made and he speaks and ordains the time method and means of their continuance 7. Besides as he maintains and preserves the world in its being Luk. 24.19 Joh. 2.11 11.4 6.54 5 21. 1 14 so likewise beyond the ordinary course of nature in the time of his Incarnation he wrought all those mighty Miracles by his
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
the word therefore which is translated by Faith is a conjugate from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verity or truth For as much as Truth is the peculiar object of trust and whence some think the word Trust to be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore judg that all lyars promise-breakers and false witnesses are unfit to be trusted with persons or matters of the very least importance and should be thrust out of all good mens houses and all civil society Psal 101.7 and should be forced to live among beasts or such as are like themselves which is worse and there cheat and abuse one another till their mutual extirpation or rather by godly and wise Magistrates be made to suffer the penalty prescribed by a wise and holy God Deut. 19.19 22 19. according to what their lies and false witness might have injured their brother whether in life member good name or estate they should suffer exactly the same punishment their eye should not spare nor pity according to the Lex Talionis or else the world will never be at rest nor quiet from wicked wretches But were this Law of God made the Law of Nations his blessing would follow it with more peace and tranquility then yet the world hath seen Well then as Truth is a most radiant attribute of God and dwells in his nature as he is Ens primum simplicesimum the eternal and uncompounded Being Job 4.18 And if Angels whom he charges with folly in comparison with himself do not raciocinari reason by mediums but act by intuiâ—ion how much more does that most abstruse and immense being the Father of lights both in his cognition of all things at once and according to the purpose of his own will act in expressing and manifesting what he pleases to his creatures and shining upon that manifestation with such a glorious ray of truth that were it not from the darkness of our lapsed estate we should without any dispute or hesitation immediately imbrace it for the highest and unquestionable verity Hence it is that in whatever he speaks from his most holy mouth by Oracles or Prophets ratified in their authority from him must be judged a great presumption and impiety to call for a reason of any of his words or actions by bold and daring and impudent creatures For from the raies of truth streaming from the immense and soul-dazling sun of his verity flows all the certainty and stabiliment in the spirits of angels or men to fix and settle us in our belief and obedience Whoever then does believe sets his seal to the Word that God is true and he that doth not believe as far as in him lies would seem to induce John 3.33 that the holy and true God should be a lyar and deceiver and not to be trusted Such is the most horrible consequent of unb lief Though I am well satisfied that there are some trembling fouls that either from natural timerous tempers or some other dark incidencies upon their spirits do not come up to clear and comfortable actings of Faith The Lady Thomson late of Osterley park but now in heaven that abhorr the very thoughts of not trusting God upon his word of Promise and are truly gracious at bottom though cannot discern and know it As I knew not long since a gracious Person when discoursing of the work of God upon her heart â— John 5.10 6.29 said that she trembled at that Scripture in John of making God a lyar and that the deep pondring upon it was the beginning of her conversion One is apt to think it were a very easy thing to believe the holy God upon his Word Eph. 1 19 2 Thes 1.11 Eph. 3.16 17. 1 Tim. 1.15 but indeed renewed and sanctified persons have found it one of the most difficult works in the whole world because its contrary to nature to found our salvation upon anothers righteousness therefore needs a miraculous work from God to effect it in us It 's true that the doctrine of the Gospel is a most faithful saying that is a most certain and undoubted assertion full of grace and truth and worthy of all acceptation or embracing utrique ulnis in utraque cordis camera in our most intimate bosomes that Christ came into the world to save sinners But it requires almighty power of the spirit of Christ to bring us to the obedience of faith But of this more God granting in the sequel Now I 'le proceed about some things in the nature of Faith to which end I may recount that good old saying of Austin cited by some Accipe signas receive it that is believe it and thou fealest to the truth of God. Thus Sarah acting by Faith judged him faithful who had promised and attained the end of her particular trust in the case whereunto God had spoken But not to dilate in generals I might proceed to the hononymy of the term and the various Synonymous expressions of it found in Scripture I might from fathers and schoolmen from confessions of the Reformed Churches and their commentaries common places and Systemes from controversial writings between us and the Romanists and from the many holy practical writers of our own on this very subject raise a great pile or mass of discourse and therein but actum agere over and over with the same in some little varieties But I forbear since my chief end and scope is principally to erect and comfort broken languishing spirits that hang in suspence as it were between the hopes of heaven and the fears of hell I would gladly put a Scripture staff even one of the staves of the Ark within the Sanctuary into the hands of every weary and heavy laden soul I shall not then be nice or over-curious in handling this point under the distinct heads of definition or description or in distinguishing it into several sorts and so proceed to examine all the causes effects properties adjuncts contraries and the several corollaries deducible from all or the cases of conscience doubts and objections afflicting troubled spirits for they are innumerable but only treat upon some particulars most practical and useful either past by or but lightly touched by others As Doctor Boodt that learned Physitian and of great request with the Reverend Bishop Vsher was more pleased to write de affectibus ommisses of cases not handled then to trouble the world with large bodies of Phisick over and over So should all endeavour not to burden the church of God with swelling discourses wrought up into a cumbersome Tympany out of others preceding who have done worthily in their generations but should either add quid novi or quid noviter either something new that may increase christians knowledg and grace or after a concise and clear method that may raise the fancy sortifie memory and take with such as are out of the church to help on their conversion Though I am sensible
the particular faculties let us further manifest it and begin with that of Philip to the Eunuch of Ethiopia If thou believest with all thine heart thou mayest he baptized so our Lord to the two Disciples O foolish and slow of heart to believe Again in the Epistle to the Romans If thou shalt believe in thy heart thou shalt be saved For with the heart man believeth unto righteousness and we are commanded to trust in the Lord with all our heart And again Christ is said to dwell in our hearts by Faith and on the other side unbelief is fixed also Eph 3 17. Heb 3 12 or seated in the heart Take heed lest there be in any of you an evil heart of unbelief I might multiply but its obvious in Scripture The Jewish Rabbins or Philosophers such as they are use to place the Soul and its understanding faulty in the heart Job 38 36 according to that in Job Barthol Anat. Hag. 165◠8 d. Cartesius l 3 c 6. p 336 Fromond de anima Who gives understanding to the heart but the Greek Schools in the head or brain where some Anatomists have found out a chamber of presence and therein the Glandula pinealis where this Empress sits in state and commands the little world or Empire of man. The Peripateticks give the Soul a Forest-range through the whole body others as Tremember conceit that it swims in the blood and flies up and down in the spirits c. and make a great stir about the fibula animae the button or bond that ties or links the rational and animal soul together and when they come to the powers and faculties of the Soul they make great distinction and from thence their notions are derived and mixed with many subtleties among the school Divines in the dark times before the Reformation appeared Whose works though in some things may be of good use to fix terms and distinctions yet ordinarily their niceties have eaten out the heart of solid Divinity till the happy dayes of the restauration of the Gospel As to what we are upon Durandus Q Scaliger c. I think with some of the School men and several other Learned men of late that there is no sound foundation in reason for this variety of faculties specifically distinct as some would have it yet having asserted that Faith is subjected in the whole Soul that I may conform to the received and used Opinion I would shew how Faith resides and acts in every reputed faculty and thence by induction of particulars in the whole Soul. That Faith is seated in the understanding is undoubted because it is a rational act of the soul being resolved into the divine authority of God who is insallible Since also our reason is finite corrupt and obnoxious to many impostures from satan I take him for the wisest and most rational person who in the deep and profound mysteries of Christian Religion 2 Coe 4 4 acts his reason by Faith in this life and waits for fuller Revelation when he comes to glory Here we see that is understand but in part but there we shall know even as we are known 1 Cor 13 12 In the work of Grace the understanding is first enlightned to know the truth called the opening of the heart in Lydia Acts 16 14 Joh 4 10 our blessed Lord tells the woman of Sichem if thou knewest the gift of God thou wouldest have asked him for living water There 's a thick massy wall broken through by the hammer of Gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the stony heart 2 Cor 10 4. and a clear christal window placed in the breach that the light of the glorious Gospel may shine into the mind 2 cor 4 4. which before was blinded by the God of this world that they should not believe the truth Eph 5 6 Ye were darkness it self sayes Paul more than Egyptian or Cymbrian this being the darkness of the bottomless pit but now are light in the Lord. This illumination from Heaven fetches off the scales as from the eyes of Paul and teaches us all to have a prospect of an Ocean of wonders in Gods Law and of deep mysteries in the promises yea to apprehend and apply them aright Isa 53 11 Therefore Faith is sometimes set out by knowledg Joh 10 38 by his Knowledg objectively shall my righteous servant justifie many Our Lord also proving his Deity by his Miracles 17 3 bids them if they will not credit his words yet believe his works that ye may know sayes our Lord and believe that the Father is in me and I in him Where knowledg and Faith are explicitly connexed together 14 20 Again This is life eternal to know thee and Jesus Christ whom thou hast sent It was to that purpose our Lord made himself known and manifest to all his Disciples in the glory of his Deity Yea our Faith on him as God-man is wrought in us by revelation from the Spirit the eyes of our understanding being enligtned by him Eph 1 17 So that we have both the object and Organ illustrated at once Christ set forrh in the Gospel and our understanding shone upon by the Spirit and at length from the first degree of light the Saints proceed from Faith to Faith Rom 1 17 Col. 2.2 1 12 2 Tim 4 8 and then by holy Meditation with deligence arrive to that acknowledgment of the mystery of God and of the Father and of Christ Nay to such sweet and full assurance at last that with holy Paul they come to know whom they have believed and wait for the Crown of Righteousness at his appearance and Kingdom From all this we may conclude that a true Believer takes Christ for his Saviour and Ruler with a clear and irrefragable Judgment 2. The second particular work in the order of nature tho conjoynt in time as to conversion is the inclination of the will to receive Christ Now because the Scripture delights exceedingly to set forth our Relation to Christ by Marriage union Eph 5 32 Song of Solom I shall a little insist upon it We say then in such covenants that 't is the Will that makes the Match T is not the saying a few words in the Chancel out of a Book by inforcement of Parents or Friends instigation against their own wills and minds such Marriages are but bruitish conjunctions when persons marry meerly for Money or outward Preferments not unfained love which God never ordained or appointed to be the ends of that blessed union but with the heart and sincere affection Promises are but dipt in falshoods and lies and often managed by some subtle false Judas for base ends where the sweet unforced inclinations of the will is not present which will after a while vent it self in captious perverse suspitions and unnatural reflections and seldom ends but in gall and bitterness
heirship and all the priviledges and liberties of the children of God Sanctification to mortifie the power and dominion of sin and to quicken our graces and duties to support us against and under all fiery tentations to eularge and fortifie our spirits under dificult services and to persevere to the end Phil. 1.6 1â— that at last we may attain the redemption of our bodies from the dust and the resurrection to glory But these resort more properly under the tenth and last chapter and therefore here I forbear 7. The next place sets forth Faith by our cleaving to the Lord with full purpose of heart Aâ—s 11 23. Isai 28.16 When the soul is glewed by an holy love to the mercies and goodness of God it will then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stedfastly abide with him It makes not haste out of the mountains of Zion as if full of bogs and quakemires Deut. 10.20 Josh 2â— 8 1 Cor. 1.17 2 Cor. 11 2 but as being setled on the strong and lofty rock of ages This closing of the soul with God is often set down in Scripture by that trust and assiance which a true believer hath in God adhering on cleaving to God is a term also which sometimes attends upon conjugal relation wherby true and faithful persons having the yoke of that union lined with the soft velvet of love 1 Cor. 6.17 become one as in person by the law so much more in spirit and delight To the same purpose the Apostle affirms that true believers being united to Christ by a true and lively faith become one spirit with the Lord and long daily to be more sully espoused by larger affections of the unction of Christs spirit in order to the solemnity of that glorious marriage-day of the Lamb. Rom. 7.4 Rev 19 7 Phil 3 20 And this is true faith indeed when persons long for the appearance of Christ in glory 8. Next follows that term of embracing of Christ as the Saints of old being first perswaded of the truth and goodness of the promises Heb 1â— 13 then at length embraced them utrispue ulnis with all affection and what are the promises but the precious fine linnen wherein Christ our sacrifice was involved after his death at his funeral which is the principal object of our saith even Christ in his sufferings This act of embracing notes our ardent affection to him delight in him and heavenly communion begun betwixt Christ and the heart of a believer Love is Faiths Agent and factor Faith worketh by love a true lover of Christ is certainly a true believer in him and this love increases by faith and faith by love For the soul determines it The more I know of his Excellencies the more I believe in him Rom. 5.4 5 and I love him more because I have the experience of Christs love to me In this very state of the valley there is a mixing of hearts and spirits but in heaven the soul is swallowed up in his love for ever 9. In the ninth place a Believer arrives at this reverent freedom with the Lord in all its streights and dificulties to cast its cares and burdens upon him being both commanded and encouraged by him to do it Whenever I am afraid saith David Psal 56.3 He trust in thee If the heart safely trust in a friend Prov. 31 11. there follows a mutual unvailing and disclosing of the most secret and bosome counsels Psal 71.3 Jer 20.12 Psal 142 2 So does the soul pour out its sorrows and open its whole cause before God. Three things make a friend or relation desirable power to protect wisdom to advise and love to comfort and mingle joys sorrows together All these are eminently and transcendently found in heaven There 's a heart large enough to entertain thy moans Jam 1â— wise enough to guide thee in the dark turns of Providence and so good as not to upbraid thee and can command Legions of Angels at a beck for protection â— Pet. 5 7. Let us therefore cast our care upon him for he careth for us and 't is worth notice what the Apostle terms thy care the Psalmist terms thy burden promising that the Lord will sustain thee to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividing cares Psal 55.22 heart-rending cares are great burdens But divine sustentation and support of the soul in trouble plainly shews that God takes a fatherly care of thee and will not suffer thee finally to be moved as Davids song in the end of that Psalm since thou art a righteous man and hast cast all thy soul-battering cares upon Gods promise which are but so many tentations to try thy faith and trust in him Besides this trust is exprest by casting anchor within the vail Heb 6 19 When the ship of the soul being turned up-side down as to the world though too near the earth in this bodily estate yet in spirit sails above the firmament and makes all its sails upward still Rev 11.19 and if any storm arises it then rides at Anchor upon the Ark in heaven within the vail beyond the starry Canopy as upon the rock of life the Lord Christ himself 10 In the tenth and last place faith acts by Resignation giving up all its comforts into his heavenly hand when a true believer both living and dying commends his spirit into his divine manutenency during this frail life in all the mighty turns circles or helixes of providence full of intricate meanders and mazes past finding out is led by a hand coming down from heaven So that all ends well with a Saint his stormy dayes do always end in a sun-shine evening He gives up himself to the guidance of his counsel and as to death both for time place way and method yields up all to his safe conduct and yet sometimes breaths out with a most humble and reverent motion his soul still lying in the dust of submission before him to grant him an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an easy departure out of this life if it may be his holy pleasure and still quietly hoping and waiting for his salvation Thus Jacob in the Old Testament in the midst of his last languishments cries out I have waited for that Salvation O Lord gen 59.18 Luke 2.30 23 46. and good old Simeon in the New Let thy Servant depart in peace for mine eyes have seen and mine arms embraced my Saviour and thy Salvation This did our most blessed Lord Father into thy hands I commend my spirit and so did blessed Stephen Lord Jesus receive my spirit testifying to the Deity of Christ Acts 7.59 the immortality of his soul and the resurrection of his body in the same prayer of resignation There may be found in Scripture some other passages exhibiting the nature of Faith and Trust as fixing the heart choosing of Christ waiting for his coming and expecting the blessed day much to the same effect
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
Dreadful Bar where all the great Dons of the World shall tremble to appear and none but Sainâ—s shall lift up their heads in that great morning of their Redemption 3. Since this treatise concerns a happy preparation for our state in the world to come it strongly incites to an impartial examination Whether we be in the Faith or no to enquire what graces or what degrees are yet deficient 2 Cor. 13.5 1 Thess 3.10 and especially to work at the main or fundamental grace of all to search what 's lacking there 2 Pet. 1.10 For when the defects are supplied it will give you an abundant entrance into the heavenly Kingdom and certifie you that you have a blessed right and title to that incorruptible inheritance ver 5. Your holy Faith will work sweetly by the help of love and unfeigned Faith is ever coâ—comitant with unfeigned Repentance to purge and cleanse continually both heart and life and then comes thankfulness riding into the heart in the Chariot of love and helps to conduct us into higher measures of service and sweeter degrees of joy Song 3.10 as a prodromus and fore-runner of the eternal happiness 4. This Treatise may serve as a powerful motive to fervent and uncessant love to the Lord Jesus who has done all for us yea more than we can think It cannot enter into our hearts to conceive what he hath purchased and prepared for those that love him Isai 64.4 Oh what delight should we take in him Oh what thankfulness can we express or render to him He has planted his graces in and upon us as so many pearls and jewels to adorn us Prov. 4.9 1.9 Song 7.12 Joh. 14.2 His love is advanced as a Banner and Shield to protect us He is ascended far above all heavens to fit a place for us and then will come again and take us thither Let us give forth all our love to him till we come to the full enjoyment of his Here I would beg a little leave to pour out a complaint and weep over our want of love to Christ for we see and find that we are all too apt by the sad inclination of the old Adam within us to love and embrace any temporary comfort above and beyond him and then to few the old fig-leaf excuses to hide our nakedness from his all-searching eye sometimes we make Idols of Relations if sweet tempered and pleasant like Jonathan and David and so incite God to take them away in displeasure and to plant sower dirty and crabbed tempers in their room and yet 't is in a mixture of mercy to wean us more to himself for very few have the wit and grace to set God on the Throne in the midst of their hearts Rev. 3.20 and let all others wait and tend while he sups with us Let 's pray our heavenly Father and beg it earnestly that if he will please to purge away our former miscarriages and indulge such mercies to us in our pilgrimage that he would please also to teach help and incite our hearts to love him best and above all and love none but as foot-stools to advance our hearts the more to him and to improve all in order to him Then are we more likely to keep and enjoy our mercies and tast more of God in them all till the blessed time of our ascention to his bosom There be multitudes of a far more inferiour orb stamp and form that instead of persons which sometimes have an excellency when holy meek and chearful fit to converse with man Prov. 5.19 1.10 and ordained of God to be his solace but their price is far above Rubies I lament over those that value not persons gracious and rare-tempered which are the very ornaments of the Creation but being of a low and sordid frame fall down and worship fine houses green Gardens fleet Ships bags of Guynnies and such like trash with many other dumb Idols that will not profit in the day of wrath and yet continue dancing in the plains of Dura Dan. 3.1 at the sound of the Organ Flute and Sackbut and in a moment slip down into the Grave I have read of a good Woman that after her conversion having flung away her foolish trifles once upon the opening her Chest and seeing them ly there cries out Oh sayes she these were once my Idols but now she had left her idolatry and minded nobler Objects There be some yet worse that if you attempt them tho by gentle reproofs are not content with ordinary leaves to cover it as being decent comely fashionable but are in mad rave and cry like Micah will ye take away my gods Judg. 18.24 and ask what ailes me They dote upon a painted trifle or a silly lace or a dress with silver hawksbells as one in the West or a well-set Border of false hair Isai 3.24 Tho as Martial reflects Scit te Proserpina canam the Goddess of Hell knows thee to be but a bald Coot But yet they will in their Moon-like tires worship the Queen of heaven When will the world be wise nay when will Christians be modest and sober remembring they are but dust that Paradise had no garments and Heaven will have none and serious christianity and a mortified heart to the vanities of this life if risen with Christ seeks things that are above Col. 3.1 and is not only content but pleased with great moderation in all those things Phil. 4.5 1 Pet. 3.3 like the holy Women that were of old and called their Husbands Lords not afraid of any amazement or scorn from a vain world knowing that all must shortly perish in the dust and clothe red worms with all your Scarlet Vicus Parmensis Imag. Augustorum P. 142.400 Livia the Empress being askt by the Roman Matrons what art she used to render Augustus so kind and gracious as to obtain any thing at his hand Answered I do it by my modesty since I do all things according to his will and mind This would rid the world of Serpents when the Law of kindness sits down in the chair of duty Let not such as would be thought other persons and such as would be highly favoured of God let not such by an Herodias-attire betray their unacquaintance with him the slightness and lowness of their spirits and the deformity of their souls and how little of the image of Christ is formed in them that can delight in things that please him not in midst of their many outward pleasures forget the afflictions of Joseph alluding to the ten Tribes in the rocks and mountains of Media and lay but little to heart the sorrows of the Church of Christ either abroad or at home Amos 6.6 If you truly love the Lord Jesus remember your vanity and foolishness is alwayes before him Psal 69.5 beg his pardon and study these things and walk in the Garden of Gethsemany among his sorrows and drops of blood which may inflame your affections to him and
crucifie them to the world more and more You begin to grow up and some into years It s high time as the Apostle exhorts to put on the Lord Jesus and to make no provision more for the flesh and the lusts thereof Rom. 13.14 5. Fifthly The Doctrine of Faith infers it to be great wisdom and duty to keep your consciences undefiled For the mystery of Faith is held and preserved in a pure clean and serene conscience 1 Tim. 3.9 like a chrystal Venice-glass tipt with gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that runs like a clear sweet stream not conscious of any sin wilfully committed 1 Tim. 1.19 It s sometime termed a good conscience whereof wilful sins make sorrowful ship-wracks A good conscience is a continual feast gave Paul a Banquet every night and composed him to a better rest 2 Cor. 1.12 than in a bed of Roses But why is a good conscience such a golden vial for Faith Because holiness of life feeds conscience with joy and thereby testifies and comforts about the truth of Faith. 6. Sixthly We may observe from the former tract that Faith is an excellent engine to discern and observe the wise Government of God in the World and in the Church It s a Telescope to discern afar off in the heavens and a Microscope to pry into minuter accidents in the earth Had we no other Argument Heb. 11.3 yet by Faith we may know it and that more fully and punctually how the worlds were framed and by Faith we understand the divine dominion and management of the world by Spirits He maketh his Angels Spirits Psal 104.4 his Ministers a flaming fire of some whereof le ts speak in order 1. First God manages many things by the ministration of Angels They are the seven eyes of God that joy to see the plummet in the hand of Zerubbabel for rebuilding the Temple Heb. 1.7 Zech. 4.10 Dan. 9.21.10 13 20. Gen. 19.1 2 Kin. 1.9 15. Deut. 32.8 We read in Scripture of the Prince of Persia and Graecia of Michael and Gabriel tho the third is judged to be meant of Christ the other of created Angels which were imployed in divine works and messages and what were the Chariots of Mahanaim and near Samaria and at Elijah's rapture and other times but the holy Angels of God. There is also a place in Deuteronomy which the Septuagint read thus When the most High divided the inheritance to the Nations when he separated the Sons of Adam he set the bounds of the people according to the number of the Angels of God. Tho I do not justifie the Translation yet it shews that this notion was current among the antient Jews And altho the Pseudodionysius in his Hierarchy of Angels sets down many frivolous fancies and curiosities about their orders yet that God is pleased to execute his pleasure by the administration of good and sometimes evil Angels is consonant to holy Scripture As in the Psalmist Psal 78.49 he sent evil Angels among the Egyptians and so made a way to his anger whom some interpreters judg to be good Angels but called so from the evil of punishment which as instruments they inflicted However that be yet t is a Scripture truth and an object of Faith and known by experience in several ages And altho the methods be unknown yet the matter is certain and indeed may be joy and comfort to Saints to know that they encamp about them that fear him and are the valiant ones about their beds by night Psal 34 7 they are the holy Watchers in Daniel and the comforters and aiders of Saints by day and why may not they suggest some heavenly ill apses as well as evil Spirits tempt when God permits It s ground of sweet joy and praise for the Saints to have such society and communion with these holy Sons of God these Morning Stars that sang before him Ioh 38 7 Zech 6 8 It s said of them that they quieted the Spirit of God in the North Countrey that is Gods wrath was satiated by the execution of justice upon Babylon in the ministry of these holy Angels They fought against the Assyrian in Sennacharibs Camp 2 King 19 35 Zech 1 8 2 Chro. 35.21 they were in Battel aray against Babylon among the Myrtle Trees What may we divine of the visions to Pharaoh Necho when commanded to go up against Carckemish the Cercusium in Ammiano or of that to Alexander in Josephus or of that voice to Totilas commanding him to go against Italy and making him the flagellum Dei Gods Scourge to the Nations were not they secret impulses and instigations of Angels upon their Spirits to do the work of God 2. Sometimes by the spirits of men God turned the Egyptians hearts to hate his people and deal subtilly with his Servants after a while Ps 105.29.37 Eâ—od 12.36 he gives them favour in the sight of the same nation so that they lent them what they required both Jewels of gold silver and raiment sometimes a Pharaoh that dealt kindly with them all the days of Joseph and then other Pharaohs that were very harsh and cruel to them Sometimes a Grecian Alexander shall favour them and after him Antiochus one of his Successors deal barbarously with them When Israel was come into their own land God promised to restrain the Spirits of the Neighbouring Heathens at the three times a year when they went up to worship yea to bridle the inward desires of the adjacent nations Exod. 34.24 that not a man of them should so much as desire their Land. In after-ages the Prophet Daniel treating of the times of the silver breast Dan. 11.27 Prophesies there should arise two Princes scil Antiochus Epiphanes and Ptolomaeus Philometor who should speak lies at one table but it should not prosper that is make feigned shews of amity when they feasted together but it should not avail them To name no more there is a wonderful Praediction in Ezekiel that in the latter days not yet fulfilled things shall then come into the mind of Gogâ— that is the Turk or Tartars as the learned judg He shall think an evil thought Ezek. 38.10 even to come into the Land of Israel ver 18. ver 22. after the Jews are re-entred into it But the Lord will plead against him to his utter destruction and he shall be finally ruined when the Lord will raise up the Sons of Zion against the Sons of Greece Zech. 14.3.9.13 that is against the Turk or Tartarian in that day having fixed his seat at Constantinople in the old Imperial Pallace of the Graecian or Eastern Empire and being the Successor of the Graecian Alexander in his East Dominions 3. Sometimes by the heavenly bodies and their influences by the spirits of meteors and many other natural exhalations out of the sea and bowels of the earth as from Vesuvius Aetna Hecla and the Vulcanian Islands How did the Stars in their courses fight against Sisera Judg. 5.20 causing great inundations in the
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
Country Mind not their supercilious conceited proud reproofs and slanders spurn them away with the foot of faith and courage know thy duty and study to do it When they are in a better mood and humour and begin to repent and be humbled 1 Cor. 4.3 pity them if they desire thy pardon be as ready to forgive them else remember the divine counsel to Jeremy Let them return to thee but return not thou unto them for they are rebellious against God he will save and deliver thee Trust in him Jer. 15.19 and he will bring it to pass We are then most uneasy and usually most unsuccessful when we govern our wayes by the pride of others directions and their sayso's especially of those that ought to be guided by your self and to enquire the Law at your lips if in such a station 't is Gods Ordinance and if they be in the state of inferiors Caelo descendi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you 'l never find sweet rest till you have stept over the style of that foolish question What will they say of you Make the Word of God your rule according to the best of light and study to increase it and that in fine will bring peace and rest He that is not Tattle-proof is so far forth in the minority of his wisdom and judgment Every man is allowed judicium discretionis his judgment of discerning upon and above all the world and ought to guide his own actions by the light of his own conscience and to walk by the candle of the Lord within his own Spirit conjoyned with the light of Gods Holy Word For according to that must he answer at the great Tribunal and not for neglecting what some conceited Vsurper would impose upon his conscience Prov. 20.27 Follow the verdict of the honest Jury of the vicinage your own impartial thoughts sitting in the court of conscience illuminated to the best of your integrity and knowledg But never make other mens dictates your laws For as Solomon says every fool will be medling Prov. 20.3 and being full of words his own lips at last will ensnare and swallow up himself Turn off such proud insulting spirits with a holy disdain Eccles 10.14 verse 12. 1 Thes 4.11 and chido them home to look to their own affairs to study quietness and do their own business Mind them not turn away thine ears from such viperine mouths make them not thy compass to steer by either in Calms or Storms but let the holy Laws of God be taken in hand Psal 119.24 Let Moses David Paul and John be thy Counsellers Turn the Bible and discourse with those Divine Lawyers ask counsel at their mouth and give them thy fee of meditation and they 'l advise thee better than Papinian or Justinian and if very difficult cases rise consult Gods holy Ministers that are in being they are the present lively Oracles of heaven Job 33.23 his Interpreters to whom he reveals his secrets their digests and pandects will advise thee thorowly and let the Scriptures dwell richly in thee in all utterance and wisdom Col. 3.16 Thus shalt thou gain and maintain peace with God and with Christ the Son of God set down in his last and blessed Legacy to fortifie thy heart and compass thee with adamantine armour against a foolish quarlelsome and troublesome world Jon. 14 27. and mark such as walk disorderly and cause divisions and offences in Churches contrary to sound doctrine 2 Thes 3.6 11. avoid them and have no fellowship with such unfruitful works of darkness Rom. 16.17 Eph. 5.11 that are set on by Satan to undermine the peace and comfort of Saint◠communion such sower and rough tempers they live and dye undesired and are laid in the dust as a bundle and burden of dung unlamented but keep society with such in whose hearts the peace of God doth rule to render them both humble and thankful These are the Jewels wherein God delights while others continue troublers of Israel the Excellent Ones upon Earth with such keep thy choicest interviews till thou arrive by his safe conduct beyond both the stains of sin 2 Chron. 21.20 Jer. 16.4 and the pains of sorrow If then the blessed marks in the foregoing tract be found in thy heart and life for the main thou shalt find thy graces to bloom and flourish in these mountains of Spices Song 4.16.8.14 and in due time thy beloved will come leaping over the fragrant hills to thine excceeding joy which was presented in our Title page as the end and scope of all these lines and like a boiling spring will ascend higher and higher till it run over in the joy of full Assurance which bubbles first out of a believing heart and runs in the current of a well-spent life and flows into the joy of a blessed death and then your soul being perfumed with the odoriferous ointments and spices wherewith Joseph honoured out Lords Funerals John 19.40 shall lye down by his sacred side in the same fine linnen till the day dawns to the joyful marriage of a holy soul to a holy new raised body and t◠the joyful marriage of a holy Saint with a most holy Saviour the heavenly Bridegroom of his Church when all the promises shall be sanctified in accomplishment and compleatly fulfilled in all their circumces At this Resurrection Day the present joy of Faith as Faith shall end Rev. 14.2 Mat. 24 31. 1 Thes 4.16 and welcome the joy of Vision when the joyful Angels shall sound their Empyraean trumpets and the twenty four Elders shall sing melodiously to their pleasant harps made of the Algum trees of Paradise Mat. 13.43 the Song of Moses Heb. 2.12 and the song of the Lamb when Christ himself shall sing in the midst of that bright constellation of the Stars those Sons of the Morning in Zion above And when all the Saints like Kings with golden Crowns on their heads and like Priests with pure Linnen Ephods on their shoulders shall prophesie with their instruments of Musick before the Lord sitting as King and Priest upon his Throne for ever and ever Zeeh 6 13 Then the Saints shall invent new instruments of Musick like David and shall dance before the Ark of the testimony in heaven and sometimes Riding in Curule Chairs made of the Cedar of the Caelestial Lebanon shall wait upon his triumphal Chariot of Cherubims thru ' all the holy Mountains of the heavenly Canaan 1 Chron 28 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 36 8 and shall at pleasure drink of those Rivers of Eden that slide in chrystal streams from under the threshold of the Throne of God. Then shall all they who have here thirsted after the Righteousness of Christ be filled with it to the brim and shall ever sing for Joy of heart Isai 65 14 since they are sweetly and fully arrived at that Eternal and unspeakable mercy The Joy of Faith in its Glorious Vision June 11. 1685. Die Jovis at Abbots Langly in Hartfordshire FINIS
conversion as holy Austin declares expresly concerning himself under a fig tree in the Garden at Millain Confes l 8. c 1â— not difformous from that of the Prophet Isa 30.21 They shall hear a voice behind them saying this is the way walk ye in it Q. But some may say If Faith be wrought by the Holy Ghost Gal. 3.2 how is it said that we receive the Holy Ghost by Faith A. I Answer Tho the Holy Ghost work Faith in us at first that Faith which was wrought in us by him is further augmented and increased in us by the fame holy spirit and acts together with him in prayer for a further addition of his gifts and graces Besides in the primitive times it was the method of mercy that when persons had declared their Faith upon that they received the Holy Ghost in his dona ministrantia or gifts for good of the Church I might treat further of the adjuvant suborninate and instrumental causes the various and wonderful methods the seasons and times of divine working As Naaman was excited by a poor captive Maid at home and by his Servants abroad to believe God for his cure by the Prophet it is in thousands of cases and notable circumstances wherein God produces this blessed work but I must surcease and end with a deduction that since the work of Faith is supernatural and our conversion birth from the spirit then are we not the sons of God begotten by the will of man Joh 3 6 Joh 1 12. but of God and are breathed upon with the breath of spiritual life by that free agent the spirit of God. Not where and when the heady list and free will of man pleases that great Idol of a perishing World Act 18 29 Prov. 1.19 Eph 2 1 rejecting the free grace of God. Faith is of Grace There 's no power in nature to believe nay the very preparation of the heart is from the Lord. We are by nature dead in sins and trespasses and can no more believe than the old feigned Atlas can support the heavens or an inconsiderable fly with her impetuous hummings can shove a Mountain into the Sea. But I pass to the six Sections belonging to this Chapter whereof briefly hasten-to the Chapters I chiefly aim at SECTION 3. The next thing to have toucht was the more immediate and peculiar Object of Eaith and that 's no more than the person of our blessed Lord in his sufferings our beloved Saviour on the Cross viz. to believe on his Name to look up to the Antitype of the brazen Serpent John 1 12 Act 16.31 Rom 5 11 3 25 when lifted up upon the pole of the Gospel As Paul told the Jaylor If we believe on the Lord Jesus Christ we shall be saved a Lord to Rule a Jesus to Save and a Christ to Anoint us and so we shall receive the attonement For God hath set him forth for a Propitiation through Faith in his blood without blood there is no remission Heb 9 22 and without blood of an infinite value there can be no expiation to infinite Justice Now if any be so bold as to dispute with their Maker why this way and no other I Answer Rom 9 20 Who art thou that repliest unto God being thy self but a defiled shiver of a pitiful Earthen Vessel ready to be dasht in pieces every moment I shall rather turn off to answer the caril of a Jew who being askt how they can expect now to be saved since their magnificent Temple and the brazen Altar of Sacrifice lie in the dust whereas they are commanded not to presume upon Sacrifice but in that place at Jerusalem since also they can legally pretend to no pardon without blood and yet will rest upon that place misinterpreted of a poor mans Offering of a handful of fine Flower Lev. 5.12 and Moses his saying from the Lord that his sin should he forgiven him To which may be answered that the Temple was dâ—dicated and the Priest and the Altar were Consecrated with blood Mat 23 19 which gave a vertue to all the Sacrifices and offerings but I rather reply that this handful was to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we translate it according but upon the Offerings of the Lord made by fire This being joyned with the Lords Flower which was continually burnt with the Lords Lamb of the morning or evening Sacrifice and so had its vertue from that bloody offering But alas there 's now no place to offer either Lamb or Incense or Wine or Oyl or fine Flower according to Gods Institution since the destruction of Jerusalem by Titus and Hadrian the Roman Emperors Let us pray therefore that the poor Jews might be enlightned to come to theâ— blessed Altar of the Cross of Christ and to this Priest of the Tribe of Judah Heb. 7 28 who is Consecrated for evermore But le ts remove to the fourth SECT 4. The fourth section should exhibit wherein the true and genuine essence of Faith consists The formalis ratio or that which gives to it the force and power to unite us to Christ and thereby to receive influences from him Of this having said somewhat already in this Chapter and intending God willing to dilate upon it in the next and shew that it lies in recumbency or relying upon the Lord Jesus Christ as he is set forth in the Gospel promises I shall strike off to the fifth SECTION 5. 5. The fifth particular concerns the great ends of Faith. The first and more immediate is the forgiveness of sin and justification of our persons by the imputation of the meritorious Blood of Christ Acts 13.38 39 As Paul in his Sermon at Antioch in Pisidia preacht the forgiveness of sins and that all which believed in him were justified from all things as to which they could not be by the law of Moses according as the Evangelist exprest it Mat. 1.21 He came to save his people from their sins A second is the Salvation of our souls according to Peter receiving the end of your Faith the salvation of your souls 1 Pet 1.9 The last and ultimate end as of all both persons and things is the glory of the wisdom justice and mercy of an infinitely holy God. Rom. 4.20 Johc 17.23 For he that believes on the son glorifies the Father also As Abraham being strong in Faith gave glory to God so Christ professes in prayer that he was glorified in his believing Disciples and when all the Saints shall triumph together in heaven their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory will be with blessing and honour and glory and power to him that sitteth on the Throne Rev 5.13 and to the Lamb for ever and ever even the Lamb that was slain even the same that taketh away the sins of the believing world SECTION 6. In the sixth place it 's of great use to amplifie
upon the foundation or ground-work of our encouragement in the management of this great affair aright by the strength and co-operation of the spirit and that 's no other than by the divine promises laid up in the covenant of grace 'T is the promise allures us the voice of the word calls us the faithfulness of God secures us the motion of the spirit prompts incites and hastens us to come to Christ who most graciously accepts us kisses us and lays us down to rest in his most fragrant bosom And here it is worth our time if every minute were more precious than the whole universe turned into a massy diamond to expatiate upon the freeness the unsought and unforethought love of God in making them the certainty of their accomplishment as built on the essence and veracity of God their riches and preciousness as being equivalent to the Crown of glory encompassed with the golden ring of eternity When we have obtained like precious Faith we shall be made partakers of like precious promises 2 Pet. 1.1 4. Heb. 13.7 6.12 as if we follow the Faith of Saints we shall at last with them inherit the same promised Kingdom In the seventh Place I might trace a little the time of Faiths first infusion SECT 7. and first operation in the heart which is undoubtedly at the new birth when ever it is But how to prescribe and when precisely to determine that in the soul of a Believer is more difficult than to state the quickening or animation of an embrio in the womb of her that is with child or for any Naturallist so set the moment of the first separation of night from day at the initiating crepusculum or ascent of the first attom of the morning raies of the Suns body or the primogenial fermentation of the vegetative soul in the seed Corn in the Earth when it begins to chit or the first vapors in Mineral beds that procreare Mercury into a running liquid body which afterward is congealed by Sulphur into Gold. Its much more difficult to set down the first punctual workings of the Spirit in our hearts Q. But you may ask me Cui Bono To what end were it to be so accurate if it were possible A. I Answer In all humility tho we never attain the precise and nicest time yet as far as we may and with what holy modesty we can attain to dive into these heavenly secrets the sooner we discern the work by so much the sooner may our spiritual joy spring which animates our services and anoints the wheels of our Souls to become like the Chariots of Aminadab For which purpose I refer my Discourse to the third Chapter of this Treatise SECT 8. In the eighth Place I might shew the inseparable union and connexion between Faith and Holiness they are individui comites sweet companions never divided but delighted in each others smiles lovely twins brought forth by grace The heart of a Believer is purified by Faith and his life most orient and beautiful in holiness Act. 15 9 Whoso then pretends to be a Believer and walks not in holiness of life is a self-deceiver and wrongs his own soul But le ts reserve this to a peculiar Chapter below Chap. 6. I should now issue this Chapter but that I desire in the close of every one to answer one or more practical Questions for our spiritual improvement referring to what precedes in the same Chapter Q. 1. If any trembling soul should ask Have I this sound Faith of Gods Elect I should Answer briefly 1. Christ is precious to every one that believes 1 Pet. 2.7 the joy of his heart and delight of his soul when but under this sweet hope and when a little quickened and enlivened in communion I sat under his shadow with great delight Song 2.3 Faith and Love alwayes ride together in Solomons Chariot which is paved with love for the Daughters of Jerusalem 3.10 2. The promises of the Covenant are precious to such a soul they are ornaments of grace about his neck and aetherial Cordials in all its fainting Fits I had fainted Psal 27.13 sayes David had I not believed to see the goodness of the Lord in the land of the living It values them above a Kingdom Q. 2. If we fear our state how may we gain Faith Rom. 10. I Answer briefly 1. By diligent attendance on the Word of God Faith cometh by hearing 2. By hearkening to the inward motions of Gods Spirit in hearing the Word Luke 24.31 When thy heart is warmed by some passage in a Sermon take special notice of that particular point It s a sign Christ is conferring with thy heart as with the two Disciples near Emmaus whose hearts burned while he opened the Scriptures 3. Ponder and meditate deeply upon that which warmed thy heart to bring Christs counsel into a resolution for obedience 4. Sacrifice these intentions upon the Altar of Prayer in the Name of Jesus Chrâ—st unto the Father But these things requiring little tracts Gerson Bonaventur Scala I le conclude with that of Gerson the Chancellor of Paris who treating of Meditation states that for the sweetest when the soul opens it self towards Heaven receiving in its precious dewes Psal 85.8 without forced and artificial methods as David I le hearken what God the Lord will say for he will speak peace to my soul Ariani perilpl mar Ery thraeâ— Benjamin itinerar which is like the mother shell of the Oriental Pearl at Baharem which Naturalists relate conceives those precious unions by the dew of Heaven But I must now retire to the second Chapter and t is more than time only I dilated upon this a little the more as being a substantial head in respect to the essential nature of Faith. CHAP II. Various Expressions in Scripture setting forth the Nature of FAITH THe beginning and carrying on of the work of Faith in the heart is set forth in holy Scripture by many pertinent and sweet expressions which tend to enlighten and comfort the souls of dark drooping and weak believers and helping them to discern the inherence of this grace in their hearts Metaphors Parables and Allâ—geries many times teach us when direct Precepts will not do the work Vpon some whereof I shall endeavour to treat in this Chapter and present them as a climax or a Jacobs Ladder whereby to scale the Palaces of eternal joy 1. In the first place Rev. 24.6 22.17 We find this grace set forth by thirsting and hungring after Christ and his righteousness which are strong and vehement appetitions after supply of proper food and moisture to refresh the Spirits and to preserve natural vigoâ— Which if not timely satisfied produce pantings faintness swoundings Psal 42.1 and at last convulsive motions the very harbingers of death Thus did holy David pant after God as the hunted Hart having lickt up a fiery Serpent pants after