bitter root of all this Wormwood and Gall and being very desirous to deal in compassion as having been under some tentations I spake with several and found upon conference these following to be the principal causes of this Bondage of Spirit The 1. Was great ignorance of the true nature of Faith and of the main fundamental Truths of the Gospel which did amaze me to find upon search in so many glittering talking but indeed shallow Professors 2. Another was the great Levity Vanity and Laxness of their lives trifling out their precious time in fidling querks tales and jests to please some whose Trenchers they hang upon like the Parasites in Theophrastus not liâ—e the blessed People of the former age who far outshined us in the purity of Conversation and therefore in the brightness of their assurance 3. Others I observed to be of a froward perverse ill-natur'd ill-conditioned sower humor full of prate and unprofitable multiplicity of words censures backbitings hollowness of true friendship often murmuring at God and quarrelling with their Superiors 4. Others I perceived to be naturally of a fearful timorous wavering inconstant suspitious spirit ever learning and never coming to the knowledg of the Truth 5. And to end most people extream worldly couvetous full of sordid over-reaching tricks and cunning cheats in dealing and unless for a show basely backward to any excellent works of charity and strict in examining the poor to find an evasion which Jerom so complains of in some of his age Such as these eat out the very power of godliness and rob themselves of the season of meditation Periclitatur religio in negotiis Piety is lost in a crowd of worldly business with these and the rest I must declare that the holy Spirit of God delights not to hold communion as being fiery or miry Spirits Hereupon in my retirements I hope by the Grace of God I pitcht my thoughts when I could not be so publickly useful as formerly upon the composing a small Treatise of the genuine nature of Faith and in a peculiar Chapter to shew the individual connexion of Sanctification of heart and life in every gracious Believer In the management whereof I thought it might not be inexpedient to lay its foundation upon the Doctrine of the verity of the Scriptures in one Chapter and of the Deity of our blessed Lord in a second after the Preface the former being the Doctrinal object of Faith the latter the personal Now forasmuch that in all Sciences there be certain Principles on which their Theoremes and Maximes are built we may consider of the like in Divinity that the Holy Scriptures 2 Tim. 3.15 16. being able to make us wise to Salvation are the only true Basis and Foundation on which all the great Doctrines of Holiness and Happiness do most firmly insist In particular that great point of Faith which bears it self on the new Covenant of Grace revealed in those sacred Pages I thought meet therefore briefly to endeavour the proof of this high point that the Scriptures of the Old and New Testament are the undoubted Word of the living God and thereby to be received with all veneration imaginable as the solid fundamental of true Christianity in special of the weighty Doctrine of Faith And this I have the more willingly performed at the entrance of this Tract that good Christians may not I hope need to go otherwhere to draw but have sufficient to settle their Faith on this Foundation tho it be more amply enlarged upon abroad Now whereas it may be said that Principles are indemonstrable as in Mathematicks and other Sciences Suarez 5 to Mettaph L. C. we must understand that Maxim of the Principles of Essence and not of cognition or knowledg It is so as to the verity of Holy Scriptures we cannot demonstrate them any further and t is enough than that they are founded on the glorious Authority of the infinitely wise true and most holy God as consentanious to the verity and excellency of his nature and published by his injunction as the rule of life and means of communion with himself in eternal happiness The Lord hath spoken and who shall not tremble Amos 3.8 Oh that Majestick stile Ezek 14.4 c. Thus saith the LORD makes Men and Devils to quake and rottenness to enter into their Spirits when God sets it home upon their Consciences My Design then is to shew that at the Revelation and Exhibition of the holy volumes that I may both satisfie and confirm weak Believers and convince if possible scoffing Atheists that there were such mighty Testimonies of their divine original attending the dispensing of them to the Church and the World that may convince all of their Heavenly Off-spring if persons put not on the veil of wilful ignorance 2 Cor. 3.15 detaining the truth in unrighteousness And in the close it will appear that Hystorical Faith well grounded is useful to true and saving Faith. There are then two principal points which did await their sliding down from Heaven into the hearts of the illuminated Pen-men inspired by the Holy Ghost and the uttering of them to the People in their distinct Ages which may be comprehended in the first Chapter 1. The wonderful Oracles and Prophecies mentioned in those sacred leaves which have been punctually fulfilled in the several Generations of the Church 2. The Divine Miracles above and beyond the power of nature exhibited at those two great junctures the delivery of the Law by Moses and the promulgation of the Gospel at Mount Zion In the conclusion of this first Chapter I intend God willing to treat somewhat of the consignation of the Canon of Holy Scripture a Point much desired by some and may be of use to others In the second Chapter let us speak to the Deity of our blessed Lord which indeed is the grand point of Christian Religion the very Foundation of the Church of God as Nicephorus Callistus reports a Story of a deep Cave discovered at Jerusalem under the ruines of the old Temple when the Jews by the permission and instigation of Julian to contradict the Prophecy of our Lord would needs attempt to build it again but were beaten off by Thunder and Lightning where they found within it upon a Stone Pillar the Gospel of the Apostle John fairly laid and preserved Let the Patriarch protect the truth of the story I mention it allusively to this great Truth that lies at the Foundation of the true Church that the Deity of Christ the principal design of John's Gospel is the only Rock laid by the Father in Zion Isai 28.16 without which our Faith sinks and all our hopes vanish If that be a nullity all is gone Christianity is a vain Profession and our Bibles as to Christ and the new Covenant of Grace of no value Wherefore O Professors of this true Religion hold these two points inviolable as your lives The verity of the Scriptures and the Deity of
not with allowance it is adherence Thus far that holy man. I like well that saying of his Or any of these for so should Signs and marks be framed by Divines for examination of distressed souls that the meanest and lowest Form of Christians may reap true comfort by their laborious gleanings when a higher and more experienced Christian may possibly carry more sheaves of this joyful harvest in the bosom of his soul Now tho I have been larger than ordinary in this Chapter out of tender regard to troubled and darkned Spirits yet I hope the multiplicity and variety of expressions which to the Learned in Christs School may seem somewhat long may beg and obtain their loving and candid excuse since I hope thru ' grace I may say with some graines of integrity that I have endeavoured to manage my words with some care and circumspection in the main that so if possible I might with divine assistance and blessing help to draw some out of the pit where no water is and that I might not grieve no not one soul of the generation of the Just but to be a helper of their Faith Joy. If any think I have been too copious I beg their copious pardon Dulce est ex magno tollere acervo It s comfortable gathering for an exilâ—d Ruth and upon Boaz his leave order to ramble all the Field over to glâ—an where and what she pleases The Lord increase our Faith and give leave to our Joy to go up with a Pipe into the house of the Lord as in the solemn Feasts Isai 30.26 and sing the Songs of Assurance in the heights of Zion Which conducts me into the view of the next Chapter to set forth the danger of unbelief and exhibit some preventives against the rising of that sore sin That the Lord may be graciously intreated to advance the work of Faith with power and fulfil all the good pleasure of his goodness â— Thess 1.11 that the Name of our Lord Jesus Christ may be glorified in us and we in him CHAP. IX X. THe ninth Chapter about the grand danger of Vnbelief and some methods to avoid the sunk Rocks in that dead Sea and likewise the tenth about the choice blessings and inestimable benefits that flow from saving Faith how thereby a good Christian by the grace of God may live a joyful life in the midst of all his troubles and ride in one of our second Solomons Chariots over the Kidron of death unto the Mount Olivet of Ascention into glory but what I said before upon the titles of the 4th and 5th Chapters crave also a Super-sedeas or a Writ of Ease for these tho I am somewhat unwilling to omit them especially the 7th about the infirmities of sorrowful and deserted souls If the published papers find acceptance with the pious it may encourage the others to appear in Gods due time as a second part of this Tract if they may be thought useful but at present they are left to some other providential opportunity if the Lord permit and prosper it which I humbly give up to the divine conduct in sparing of life and shining upon the seasons of his holy Will and Pleasure if otherwise I hope the Lord will stir up some to perform the like with more usefulness and success in advancing the poor in spirit toward the Kingdom of heaven then any of these mean helps could have effected and so I leave this and all the labours of any of His faithful Servants with the great Lord of the Vineyard and conclude this Tract with the Epilogue to the whole which I had prepared THE Epilogue Or Conclusion in some Corollaries or Deductions from the precedent Discourse tho cut short in a great measure contrary to my desire and intention THe main Body of this Treatise being finished I thought meet to draw some useful deductions for profit and delight 1. The first that may arise is That if true Faith be the only means to Salvation thru ' Christ then natural reason is insufficient to guid us in the way to Heaven Not that the true use of reason should be laid aside in drawing Logical or Rational consequences from Scripture Assertions but we must not use it to lay down Principles and Axioms founded and grounded only upon the light of nature which is not furnisht with ability to dive into the wonders of Gods love or the deep mysteries of his Gospel in order to Salvation If it were since the Ship-wrack of humane nature capable to work such effects what then needed the Revelation of a Saviour and why hath the Church of God thought meet to comprehend the Doctrine of life in Creeds or short Systems of points purely and meerly to be believed Farewell all Articles and Confessions of Faith and in truth all our Bibles if reason were the only Cynosure or Polestar to direct us to the haven of happiness But blessed be God he hath infused better thoughts into us and bestowed better things upon us and which do accompany true salvation Vpon many accounts therefore do we reject humane reason in the sense forementioned as a true means to discover God in the new Covenant or to open a way for reconciliation to him and peace with him or to hold any saving communion with him in grace and glory 1. Because natural reason as such in its noblest and most sublime estate is but a finite Agent and therefore cannot drink in things of infinite depth There 's no proportion between finite and infinite the organ and the object John 3.11 The cockleshell of mans brain cannot contain the immense and superlative knowledg of heavenly things who can expound the Trinity the union of the two natures the incarnation of our Lord from a Virgin the union of the Members of the mystical body by the spirit the resurrection of the dead and the true nature of Eternity and several other It s therefore necessary to act Faith upon the Doctrines revealed by God in holy Scripture Nay how can Naturallists with any face hope to measure these deep counsels and wayes of God when there are so many things both in Mathematicks and natural Philosophy and Physick that pose the most acute Philosophers in the world and set them together by the ears and so are like to the end of the world As about the progression of two parallel lines Mr. Boyle in a late Tract in 8 vo 1685. the quadrature of the circle the extimous convexity of the heavens the wonderful motion of the fixed Stars that a fixt Star should move in the aequator 52555 miles in a minute that one of the first magnitude is a hundred times bigger than the Earth and that so many thousands of them keep their constant mutual distance since the Creation and yet move in a liquid aether Who can determine the motion of Mars or the Moon exactly or expound the Load-stone in all its variations or clearly reason out all difficulties
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
the writing of his Gospel and not the consigning the Canon For indeed the Apostle did compile his Gospel Rogatus ab Asiâ— Episcopis at the desire Euseb l. 4. c. 18 l. 5. c. 6 Irenaeus l. 0. c. 1 l. 5. justin warâ— heronim in catalogo ut magdeb lent 1. l 2. c 10. p 569. l 2. c. 4. p. 67. of the Bishops of â—â—sia as Eusebius and Jerom and others relate that 's very true Now tho some hence would deem that his Gospel was the last book of Scripture written by any Apostle yet I rather understand it as I said before that he was the last that wrote any Gospel of the life and acts of our blessed Lord. For so the words of Jerom imports novissimus omnium c. â—he was the last of all that wrote any Gospel History not that he novissimum librum novi Testamâ—nti conscripsit wrote the last book of the Testament that cannot be fetcht out of these words of Jerom but is a force put upon them From whence they would seem to draw that if his Gospel were the last book written then he thereby consigned the Canon of the whole Scripture But the former not being clear from thâ—se words that because he was the last that writ a Gospel that therefore the Gospel was the last book of Scripture that was written by any Apostle that 's not consequent But if we can clear that the Gospel of John was the last book of holy Scripture that ever was written by the appointment of God it were to purpose indeed that the Canon were sealed up by it But if the Revelations should prove to be the last book written by command of the Spirit and pen'd at the desire of the Asian Churches according to his visions in Patmus then it must be Sigillum Canonis the finisher of the holy canon But this as yet I cannot certainly find and therefore at present must acquiesce Yet as to this Revelation book there being of old much debate it was at last determined among the Heresies to question its Authority now its being so late received it seems to imply that it was the latest penned Whatsoever hath been hitherto said I rather incline to think that this great work was not concredited to Angels or any holy men or Primitive Churches at first but performed by the Majestical Authority the Lord and King of his Church and that he himself in his own person commanded the sealing of the Canon to his Servant John from heaven in the close of the Revelation-book however it comes to pass that we have not as yet this testimony of John formally set down by any Ecclesiastick Writer of the Primitive Times that I have had the happiness to peruse happy they that shall produce it authentick just and true Eut it seems to me that our Lord himself performed this work when he added those direful and fearful curses to fall upon any that dare to add or diminish from it which looks like a sanction of heavenly Majesty Pro. 22 18 19 not only pronouncing that particular Prophecy but as extensive to the whole Bible since it was foretold by Daniel that the Messiah should not only suffer for transgression Dan 9 24 Grasserus but also seal up vision and Prophecy Which I well know may be construed in reference to all the ancient visions concentring in him but the phrase may comprehend also his sealing and determining and putting an end to all visions and prophecies after which there should come no more he being the great Prophet of his Church and his holy Spirit the great dictator of Scripture This I humbly take to be the full final and utmost period of all Scriptures according to the foretelling of Daniel and the practical consignation by our Lord himself and therefore needs no further authority Whether then this or the Gospel were written last it matters not so much as to the signing of the Canon but since the Apostles in their times did attest it and the primitive churches worshipped and walked by its light and that ever since by some notable providence it hath stood in the rear of the Canon in all ages we have received it in connexion with the other holy Scriptures as the complex or body of Divine Truths let down from heaven and therein as Tertullian expresses it we adore the fullness of the Scriptures Rom 3 2 1 Tim 3 16 2 Pet 1.21 To draw toward an upshot since we find the Scriptures of the Old Testament cited in the New as the Oracles of God-and thereby made authentical by the Spirit of God assuring us that the Prophets of old time spake as moved by the Holy Ghost and what they wrote was received by the Jewish Church which is dignified with that honour to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the keepers of the divine law since also that the New Testament is confirmed by divine miracles and oracles and the attestation of our Lord himself in the close of the Revelations what remains but to conclude that they are of heavenly original and have supremacy in and over the Church and over the whole world as the rule of life and are as a star shining in a dark place directing us in the path to eternal life Whatever the Romanists talk of their Church or any other of the Patriarchal Seats especially Jerusalem and Antioch where we are sure that Peter sat yet the Church can give no Authority to Scriptures Eph. 2. 2â— but commendatory and all else is but Sophism For the Church is built upon the doctrine of the holy Apostles and Prophets So that altho at first we receive the scriptures in and from the ministry of Christ in his church Yet as Austins saâ—ing to this point may be glossâ—d The whole Autâ—ority both for Ministers to preach and churches to act is deduced only from thâ— holy scriptures so that the Churches of Christ ought to do nothing in doctrine worship or manners but as the holy scriptures are their best their unerring and most authentick guide There rests yet a small objection before I conclude this chapter which is that if citations in the new as I said above do ratifie the Old then the Septuagint translation should receive a higher character than the Hebrew because in some places it s cited when differing from the Hebrew Then Aratus being cited in the Acts and Menander in the Corinths acts 17.28 1 Cor 15 22. T it 1â— 12 and Epimenides in Titus are all authorized by the Apostles I answer That the Septuagint Greek is cited only as a Translation which by wonderful providence was composed at the command of Ptolomy to prepate the Grecian Gentiles for receiving the Gospel But I must not enlarge As to the heathen authors Aratus and Epimenides are urged ad hominem as arguments from their own Prophets to convince theâ— of some heathenish follies and impieties As for Menander he is cited as
the learned judg in answer to Anacreon in the 32 verse of his atheistical rhyme much like Horace and other Epicurean Ballad makers who often push at one another with scoffs and jeers Nay far better men then they some of the good fathers of the primitive times in the Apologies made in defence of the christian-church bring in multitudes of Testimonies out of Heathen writers against their Pagan Idolatries Superstitions Atheisms Persecutions and the vain boasts of the antiquity of their shamefull dunghil Deities which matter is obvious in the writings of Origen against Celsus Clemens Alexandrinus in his stromata Minutius Faelix Arnokius against the Gentiles Austin in his book of the city of God and Learned Jerâ—m in many of his Epistles and commentaries Let us then determine this point from what proceeds in the arguments assâ—meâ— from Oracles and Miracles Gelas Cizenes hist Niceâ— council nnd many other grounds briefly touched above that they are the very Word of God but particularly by their converting power upon the Soul commanding reverence and trembling and horror into the conscience both of men and Devils as they did upon the Spirit of that Petulant Philosopher in the council of Nice Nay so terrible is the weight of these Truths upon the Souls of some fleering atheists that they are forced sometimes to Hobbianize that is tremble to be in the darkâ— as he did at the Lord of Devonshires being afraid to walk abroad without Mastiffs or Pistols and how much more was he appaled at the approach of death Whereas on the other side how often have we seen with joy and delight this blessed Word of God to have comforted many a soul in the greatest conflicts and agonies of death whence it follows that these effects must be the issue of divine power that these writings are indeed the very Word of the holy God since no other books or preachings do or can so rouze and startle the proud conscience of man. Insomuch that else we might justly wonder what the man ails that is so tormented his heart raging like the troubled Sea till the Allablaster box of fragrant oyntment be opened out of the promises and the balsome when poured into a scalded and wounded spirit immediately asswages its pain and sinks the blisters which all the Divines and holy Orators in the world could never do till the presence of God stampt idea's of mercy and comfort speaking peace to the Soul. Whence we may sweetly infer that no other books can be received with any powerful convictive authority but where in they agree with the tenor and canon of holy Scriptures so that whoever walks according to this rule Gal. 6.16 peace shall be on him mercy as on the Israel of God. I shall then finish this first Chapter with that inference for which those mediums were brought That since Faith in Christ Jesus is the very scope and design the very sum and substance of the whole Scripture it follows that the acting of Faith upon them as the Doctrinal Object of such divine original is grounded on the holiness and truth of the omnipotent and eternal God. Wherein it is impossible for him to deceive us in not fulfilling his gracious promises Heb. 6.18 to humble contrite and broken spirits that â—rust in his mercy In like manner Eph. 2.20 the acting of our Faith on the Lord Jesus as its personal object for our Justification is built on the foundation of the holy Apostles and Prophets Christ himself being the chief corner-stone Psal 87.1 laid by the Father in the holy mountains Whoever then believes not God on his Word and Promise makes him a Lyar as far as in his power which every one should Tremble to think on 1 Ioh. 5.10 because they believe not the record that God hath given of his Son. Which pertinently leads me into the second chapter about the Deity of our blessed Lord the natural and eternal Son of God. Which Doctrine being evicted and manifested layes a most sure ground for Faith to erect the Temple of Glory and will secure our tenure of Salvation inviolable like a House built upon the Rock of Ages that will endure to all Eternity CHAP. II. Of the Deity of Christ TO Prove the Doctrines of Christ to be true and perfect we must demonstrate his person to be infallible and to prove his sufferings to be satisfactory to Divine Justice there must be an infinite value in that glorious person who was graciously pleased to suffer for the sins of the Elect. If this be clear then Faith builds upon a Foundation as firm as the Being Fidelity and Constancy of a holy and gracious God This can't be better fixed but by manifesting the Deity of Christ in the glorious Messiah who appeared upon Earth in the dayes of Augustus Caesar Now if Christ be God even the natural Son of God then the most precious Blood of his sufferings by communication of idioms or properties between the two natures may be called the blood of God Acts 20.28 Heb 1.3 9 12 Rev. 1. â— 8 Hornbeck Mareius Calovius c. as it is in the Holy Scriptures For the Proof of the Deity of Christ I intend no great Enlargement but refer to those who write directly against the Socinian Heresie it concerns us only to argue a little upon this point and deduce some intermixed consequencies As to this great Subject having already accounted for the Divinity of the Scriptures we may now take leave to use them as Testimonies sent from heaven and left upon Record in the Church to prove this Truth On which very score it s commonly received from the Antients that the Apostle John wrote his Gospel against Cerinthus and other primitive Hereticks by the instigation of the Asian Churches But most certainly by the inspiration of the spirit of God. After him Athanasius of Egypt Hillary of France and Fulgentius of Africa and several others have largly and nervously handled the sword of the spirit against the Arians Let us however touch a few arguments in the case 1. The first argument may be taken from the Eternity of Christ no Being can be eternal but must be God. Our Lord was in Being from all Eternity and therefore must needs be God he had a glory with the Father before the world was Ioh. 17 5â— but let us joyn it with eternal sonship and infer that if he were the eternal son of God then he must be true God in Essence Heb. 1.3 for he must be every way the character of his Hypostasis or as we translate it the express image of his Person This Argument of Christs being God because he was the eternal son of God. The Jews very well understood its force and therefore presently argued against him of Blasphemy in assuming the honour of being God. Iohn 5.18 For to be the eternal Son of God he must be coessential with God which confession that Christ was the
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
but to cut off prolixity Psal 108 1. Luke 10. ult I shal rather convert the former ten particulars with the like into some spiritual Soliloquies since all of them exhibit some excellent benefits flowing from Christ alluring the soul to him as by the smell of those precious ointments wherewith he was affused and inaugurated into all his offices by the Holy Ghost which was signified by the inunction of the Aaronieal Priesthood of old in type by a choice composition of myrrhe or Benzoin cinamon sweet calamus cassia lignea Exod. 30.24 and oil-olive So was our holy Lord conse crated a Priest for ever over the house of God. Psal 45.7 Let us now breathe out our warm desires and flowing hopes in some few Ejaculations as to all the ten particulars into his own bosom The Soliloquies 1 O Blessed Lord I am scorchd and burnt up with the sense of thy wrath the thunders of thy Law amaze my soul Death and Eternity make my bexes to quake Psal 22.15.119.13 I am dryed like a pot-sheard or as a bottle in smoke Vox faucibus haeret my tongue is ready to cleave to the roof of my mouth But I come to thee as a gracious Saviour inviting calling promising to help me in those fainting agonies I thirst after thee as the fountain of Siloam and more than David after the water of Bethlehem 2. I faint and my soul quivers upon my pale lips nay is upon the wing to take flight into eternâ—ty I look up for some reviving smiles from the light of thy countenance Do thou look down O blessed Lord with one beam of mercy and it cures me for ever speak Lord for my soul waits to hear that peace which is the fruit of thy lips Psal 45.2 and that grace which was poured out into them O let me not faint nor sink into the dust of death and perish for ever For I have chosen to exhale my soul into thy bosom and dye at thy feet These are the sweet ardours of Faith. 3. Now then since I am come to thee O my blessed Saviour and that with my whole soul and come at the call of thy Word and Spirit For I heard thy voice in the woods of the wilderness and am returned to lie down at thy foot shall the hungry go emty away from the feast of such a Solomon Thou didst invite me by thy Ministers in many a choice calling Sermon and I made no excuse Luke 1.53 Prov 9.3 though too much delay so speaks my sorow yet the feet of those who brought the glad tidings of thy love were to me more beautiful and enamouring than the ruddy morning 4. Moreover O searcher of Reins thou knowest that I am inwardly willing to receive thee upon all the terms in thy holy Gospel signified by thy heavenly call since then my bended will inclines its bowing head towards thy bosom and my whole soul cries after thee since my hands are stretcht out towards thy holy place and my parched mouth wide open to receive that Nectar of heaven the waters of life O fail not â—he expectation of the needy that commits his soul to thee be not silent to my cries Psal 40.2 that ascend out of the deep and dark pit and from the horrible clay 5. Thou hast O Saviour full of bowels given strength to my feet and restored the nerves and sinews that hung shriveld about my anckle bones as thou didst to the cripple at the Temple-gate so deal with me thy Lazarus that 's spiritually lame and full of fores Acts 3.7 yet limps towards the throne of grace the Temple of mercy Strengthen my hands O Lord that I may as firmly take hold of thy love as I am freely come to thee for thy Salvation 6. Yea most blessed Saviour I begin to be encouraged by the warm beams of thy love and feel some vertue flowing from thee to invigorate all the muscles and tendons of my affections and whatever incites and inspirits the motive faculty of my soul so that I now most humbly and reverently beg leave and permission to lean upon thee and to lay my soul down by thee and in thy bosome to repose as far as thou shalt graciously please to admit me into thy communion for succor suâ—port and comfort 7. O stay me with flaggons for I am faint by the strong and over coming beams of divine love and yet resolved in thy strength to cleave to the arm of thy power 1 Cor. 6.17 and by the unction of thy spirit to be united into one spirit with the Lord. 8. And to embrace thy love that everlasting love which sprang from thee in thine electing mercy and pity before the world began 9. And am now become more solicitous by thine aid and help to cast all my cares upon thee then ever I was anxious and distressed as to events while those pressures caused my foul to groan out to heaven 10. I am now determined by thy power to breathe out my soul at last only into thy compassionate bosome Col. 1.11 to be kept to the day of Redemption and being strengthned with all might by thy glorious power humbly resolve to wait with all patience in the fresh actings of Faith till I see thy face in the joyful morning of the resurrection The soul having in these few panting Soliloquies poured forth its breakings of heart before God desires yet further to be resolved in one question to help its joy and therewith I shall conclude this chapter Quest How may I discern the truth and integrity of these breathings of the soul to be the true actings of Faith. Answ I answer labour to feel the pulse of thy soul as once a Greek Physitian touching the arterial pulse of a young Prince of Macedon knew whether his heart wâ—nt So may we assuredly know where our treasure is seated and where our love is planted if we find our hearts to be where Christ is set down even at the right-hand of God. But le ts reply a little more distinctly Col. 3 1 2. 1. Consider where thy soul doth most acquisce where dost thou feel thy soul at most rest and quiet He that bids his soul take ease in a fat barn was but a gross fool Luke 12.18 and he that puts his hope or trust in a clod of yellow clay bows down to a dumb Idol that cannot profit But if as David when dying we have all our hope and salvation in the covenant of a living God 2 Sam. 23. establisht to us in all things and sure If thou repose thy weary spirits in the bosome of Christ and findest thy lingring weariness to wear away in the warm bath of his Love and resignest thy self into his tuition and under the canopy of heaven and exercising thy self in applying precious promises suitable to thy captive state by the rivers of Babylon and patiently waitest for his bright and blessed appearance and Kingdom
then to it again Dare men thus impose upon God and even wrest and force mercy against the Promises which are alway connext with obedience to precepts or do they think to lay the load upon Gods Soveraignty and with a bold face lay the cause of their wickedness at his door who is bound to none 't is mercy and free grace to any They know full well in their Consciences that they have a natural power to perform external duty to external commands as to hearing reading praying c. nay somewhat of internal as in meditating examining resolving and watching to perform their souls convictions They can do these things as well as go to Taverns Gaming 's Suffrage of Brit. Divines at Dort. p. 68. Lotteries and 't is justly to be feared to worse Cannot they as well repair to the assemblies hear reverently resolve humbly perform uniformly to the unspeakable comfort of their own Consciences under whose Discipline they so often tremble and after that to the joy of their godly Relations resolutely bid an eternal Farewel to all their foolish vain and treacherous Companions they would be loth to meet them in Hell the next bout and to dwell with them in everlasting burnings O then while the golden sands of time are yet running take hold of good Advice to cast off such reprobate Sons of Belial and abjects of the earth and hope by this method to arrive at divine mercy in Christ by trusting in Gods Covenant upon reformation and after some time well spent in Holiness may obtain the Joy of Faith which will end in the Salvation of their Souls T is but a little courage and the work is done O venture not the damnation of thy soul on the punctilio's of Dastardy as afraid to displease such brain-sick fools who after the thread is snapt by death will curse one another for ever as being mutual promoters of each others eternal ruine But I shall transmit this useful Satyr to the sixth Chapter and close the present with a question or two and so end it Quest 1. How to discern the first beginnings of Grace Ans As it was with Thomas he had at first but a confused knowledg whether Christ was going when told of his departure and as the blind man being under Christs cure saw imperfectly at first men walking like Trees but at length came to more perfect sight so t is here good souls at first see but darkly and feel but grosly yet thus much they may surely know and therefore infer a work of Grace surely begun within them by serious enquiry into their own hearts what their inmost thoughts when in a good frame do principally run upon what their earnest desires do most constantly thirst after and pitch upon what the secret wishes of their Souls are bent upon and herein Conscience will be a faithful witness whether it be for Salvation in the true way of Faith and Holiness which is accepting of Christ on the terms of grace and Gospel tenders as I have often mentioned to be the matter of our most close and secret enquiry and impartial resolution from an honest and unbribed Conscience Prov 23.7 On which account I may remember what ouce Mr. Rogers of Hassam being desired by Mr. Knightly a worthy Gentleman in Northamptonshire when one time he could not sleep in the night to help him to a Scripture to meditate on told that of Solomon As the man thinketh so is he which is so in truth For at what stairs the heart and its continued thoughts are plying there lies the true index of the souls state and its future happiness Quest 2. Whether desires of Grace are Grace Ans The former hint at this le ts a little enlarge and determine for a scripture-Scripture-truth if those desires be true and sincere of which take two or three tokens 1. If such desires are followed with faithful and speedy endeavours to promote and accomplish in the use of proper means Eccl. 9.10 Psal 27.8 Prov. 1.3 4.18.1.21.21.22.1 One thing have I desired sayes David and that will I seek after the soul of a sluggard desires and has nothing but the soul of the diligent shall be made fat Again the desire of the slothful killeth him for â—is hands refuse to labour he 's alwayes roaring within that there 's a Lion roaring without Ruine is the end of lazy wishes but he that is diligent in this business shall stand before the Prince of Princes 2. If thy desires grow and encrease having been attended with success He that gathereth by Labour shall increase Holy desires will grow by knowledg and the teachable grace of humility Prov. 18.11 2 Pet. 3.18 Grow in grace sayes Peter but how he Answers by the knowlâ—dg of our Lord and Saviour Yet there is a stated measure to which we are appointed and can proceed no further tho we know it not and to whatever point our study is bent we can know but in part in this life and therefore Faith of the choicest Believers is but in part on this side glory 3. If thy desires prove uncessant and impatient till accomplishment and enjoyment then will they prove a tree of life Thruâ— desire sayes Solomon a man having separated himself Prov. 13.12 Prov. 18.1 seeketh and intermedleth with all wisdom He must alienate from all impertinencies and dedicate himself to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work in hand the matter and end proposed which is a fair token that a man 's in earnest and will never cease till he arrives at his Haven by the fair wind of Providence Desire is a restless affection and pursues its end against all opposition round the whole Globe Like a Spring that breaks out at the foot of the high Mountain of Resolution and quickly spreads to a well a brook a river till at last it unbosome in the vast Ocean Orlike the Morning Star that ushers in the dawning twilight which gradually ascending swells over the Eastern Mountains and prophecies the bright Suns appearance who never leaves climbing the horizontal hills till he shines in his lustre and at last sits down in his Throne in the mid-heaven Prov. 4.18 guarded with Lions Such is the path of the just which shineth more and more to the perfect noon day of eternal glory But to end after all considerations of the nature of desires and the meanest state in grace be but sure and clear that thy Faith is of the right stamp and your enquiry about the lowest degree of Grace will be rather superfluous and too full of critical ambiguities and niceties CHAP IV V. THe Title of the fourth Chapter concerns the Doctrine of Justification by Faith as before related Page 54 and was fitted for Publication but because of necessary avocations calling me from the Press which the sharpness of the Winter and other delayes had too much congealed from Motion I found it expedient at present to lay it aside till another season if
the people of Antioch that among so many thousands in that great City that scarce an hundred would be saved and he doubted of that too When we ruminate and consider of the pride vanity luxury wantonness excess and rioting pleasure and vain-glory envy backbiting and variance both among Ministers and people neglect of holy duties love of the world and the perishing trash and trifles therein The contempt of the Gospel and faithful Ministers we must subscribe to that of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear not little yea very little or diminutive flock when not only all the wild beasts and wolves but the goats also are separated For it is your Fathers good pleasure to give to you a Kingdom Luk. 12.32 Since the number then comparatively is so very small and the danger of miscarrying so very great oh how does it stand us in stead to make the things of Eternity establisht and sure which ushers in the next corollary 9. That the knowledge of our sincerity and integrity is of great use to gain both peace and joy in believing which is a principal aim in the foregoing treatise For though the want of Assurance doth not prove us to be under the power of unbelief yet this defect shews the weakness of our Faith and keeps the yoke of bondage in manifold fears and torments too strait and pinching upon the necks of some that are truly gracious It is thy greatest interest then to clear the case and to state thine evidences by answering to the questions at the end of each chapter or to the whole in general or by any sound way and method to manifest a work of true grace and faith in thy heart Phrase things term or call them how thou wilt but be sure the work be right between God and thee Sincerity will clear up all under various misprisions and accusations of undiscerning friends who usually insult upon persons in adversity not for want of censorious pride and folly which they seldom come to own and behold but in the glass of their own calamities yet holy Job stood his ground and which was bitter indeed to conflict with their severe animosities when under a cloud from God yet still held fast his integrity before the Lord. This is such a strong pillar that a Christian may lean the whole strength and stress of his soul upon it in the name and power of God. A dear and intimate conjugal relation who is mentioned before chapter 8 would sometimes be upon this point But am I right indeed am I sincere in my heart and love to Christ if I could but prove that clearly I know all were well I answered how do you know or can prove the truth of your love in the relation wherein you stand but by descending into your heart and examining the inward honest inclinations and readiness of spirit to any kindness and labour of love For any one may assuredly know that they have true love or any other natural affection within their bowels unless their senses and brains be deficient We may tell whether we mean honestly and truly in what we profess and do Whether our tongues agree with our hearts or whether there be found a secret aversation and loathing within or not It is so verily in the case between Christ and us ask your soul the question and answer it from the integrity of your conscience and then pronounce with the Spouse so often mentioned Song 2.16 I am my Beloveds and my Beloved is mine for he feedeth among the Lillies and Spice-beds of graces in my heart There are manifold signs of true grace set down by some most whereof might be spared being but like pitch or birdlime to entangle discouraging Spirits use but few and those very pertinent if thou find a true one truly wrought in thee t is enough for then all are there in semine in the seed-plot tho under ground As suppose unfained love to the Brethren or constant pantings after God and delight in secret communion or the like Be but sure of its true being within you it will do your buisiness by serious pondering and rumination upon it with the aid of Gods Spirit Some are over-free in multiplying tokens it shews a popular invention but not very logical and rational because usually co-incident and but little comfort rather sorrow and perplexity arises thence to mourning souls under the absence of God and therefore be advised to forbear because they will not agree to the various forms especially the lowest state of Christians and then there 's wise work for tentations when you grieve the generation of the just whom God would not have grieved Psal 73.15 If then all your multiplied signs do not comfortably agree with thy strict and impartial search Be not cast down For an honest heart having true love to Christ tho mixt with failings yet all lamented and none allowed Rom. 7.5 but hated and striven against with an inward content of soul and joy that it can bear up against the stream of corruption and with all its care towes the boat up the River toward the Spring of its happiness and tho it find much unholiness ye◠melts and grieves over it studies amendment in what the word and conscience smites upon and that with some improvement in mortification and some growing in grace or a gracious willingness to be and do so mixt with honest endeavours tho it be not so lively and flourishing as it would tho the soul labours and sweat in the fire of contention and conflict with its lusts and corruptions and feels not that success it prayes and thirsts after yet do not discourage nor greive thine own spirit and so hinder its elevation to work and service The root of grace appears to me to be plainly in thee and that it will by degrees wax and increase like the house of David and if thou canst perceive some growth tho but little it is a sure and certain Index of life If thou daily diest in some measure to sin Psal 18. and particularly to that sin which thou art most inclined to thy peevish froward cursed proud contentious humors and lusts or any else upon sudden inroads of Satan which thy heart and faithful Ministers and Friends check thee for and beginnest to live a little more to holiness then thou didst and growest perseverest in grace and art watchful against thy lusts and humbly and meekly thankful to them that reprove thee and labourest to imitate the holiness and meekness of Christ the beloved I must say and insist upon it that sincerity is the cardo rei the very hinge of that door that lets thee into life and salvation and if thou dost truly love him who pardons all thy foolishness I say then th◠thou fear the work that it was not right at first at such a time when thou thoughtst it was a sound and a true conversion never stand puzling and frighting your spirits about the point what that