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
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
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
Lordship and drunk down the royalty of fishing in many Rivers As 't is easy to see in the turns of estates from the old to new upstart races in the antiquities of many counties described by diligent men of late But what is worst of all they are ready to sink into everlasting burnings in flaming pitch and brimstone in that direful and bottomless lake Quest 2. If true holiness be so rare a Jewel and always connexed with true Faith then help us to know whether we are indeed truly sanctified Answ 1. I answer we may know that we are truly sanctified if we have been exercised in godly sorrow and repentance for sin joyned with an holy hatred against it True penitent tears like salt-waters do purge and cleanse the soul Bitter sorrows and an inward sense ef Gods wrath with an holy awe of Gods precepts and threatnings Zâ—ch 12 10. and a sincere desire of a mendment fit the souls pallace for the carrying on of grace Holiness of life and reformation of our ways does alway follow inward and sincere Repentance 2. An inward satisfaction with and some delight from the heart in a convincing Preacher that searches his heart to the bottom and le ts out the old corruption and then pours in the Samaritan Oyle of the Gospel upon the acute wine of the Law yea he reverences and loves him for his work sake and faithfulness to his Patient Obj But may not an unfanctified person shew outward holiness and have some inward dogmatical Faith as Herod and others A. Their Obedience is neither universal nor permanent Luk. 8.13 Heb. 6.4 10.24 2 Pet. 2.20 and their Faith not rooted in an unfeigned love to Christ No more here to this intending a further measure in the eighth Chapter To conclude about Sanctification with the words of that holy and reverend Person Bp. Vsher in his little sheet about the two Witnesses Being askt by a Lady of Honour what Sanctification was after some modest diversion brake out into this expression That it was the offering up tho whole will to God See Brit. Divinâ— at Dort. p. 11â— which was more than all burnt offerings and Sacrifices To which I may subjoyn that none need to dread or fly back from the flames of affection in this free-will Offering tho' it be difficult to â—â—esh and blood for t is perfumed with the Frankincense of our Lords passion-offering at the brazen Altar and the fragrant mingled Incense of his intercession at the golden Altar So that in conclusion all the holy wayes of wisdom are pleasantness and all her paths are peace Thus much at present to explain a little the nature of holiness in this Chapter together with a sad lamentation dropt upon the Herse of vain Professors in these dayes But le ts add Let him that stands take heed lest he falls be not high-minded but fear for thou standest by Faith Rom. 11 20. 1 Cor. 4.7 and that grace of God alone makes thee to differ Let us now finish this excellent and useful Subject of Holiness tho' mixt with some warm reflections for the good of souls and come to a very comfortable Subject about the Beauty and joy of Faith in the Throne of assurance tho' I should interweave a shorter Chapter about the infirmities of Believers to prevent stumbling at the threshold of Assurance and now I hope somewhat to change my voice in more sweet lessons of comfort for the use of broken and mournful Saints The Foundation indeed is laid in the Doctrines of Faith and holiness if faithful Souls will diligently build gold and precious stones upon it they may erect the most stately and Imperial Temple in the whole World not like the Pygmy Pyramids of Egypt up to the Clouds and Vapors but like the Cedar-Temple of the second Solomon all wrought with Saints and Cherubims whose Pinacles reach within the highest Heavens nec habent umbras all shadows and mists are flâ—d away Still remember that all must pass thru ' the Temple of vertue and grace before they can enter the Temple of heavenly glory CHAP VII THis Chapter about the infirmities of Believers for the same fore-written causes I lay aside at present and proceed to the Eighth about the Doctrine of Assurance CHAP. VIII Of the Assurance of FAITH THe nature of Assurance and Method to attain it is the Subject of this Chapter In former times Faith was represented under the notion of assurance or a Saints particular certainty that Christ died for his own soul among the rest of Believers Like to that special priviledg to which Paul prescribes Gaâ— 2. â—0 that Christ loved him and died for him But now more diligent observation of Holy Scripture and experience hath cleared up this point that assurance is the belief Rom. 5.1 that we are justified by Faith in Christ and so have peace with God. It is the application of Faith or a perswasion of our hearts concerning the love of God. Joh. 3.19 When the Spirit of God sets his seal upon our hearts with the impression of the image of Christ as in wax or as the Antients graved the effigies of their Princes on a Cornelian or Opal or such precious Stones Eph. 3.12 Joh. 14.23 It produces a confidence of access by Faith in Christ and is daily more and more evidenced by the abode of both Father and Son with us when the ripe Grapes of Eshcol are cast into our bosoms and Christ himself comes in to sup with us Rev. 3.20 Assurance shines by a reflex beam of the souls eye upon it self When a Saint sitting down in the closet of his own heart takes a clear view of his face in the glass of Faith. I may term it a Saints belief of his own Faith. Assurance is the cream of Faith when t is settled it s the joy of Faith springing in the Soul from the warm healing beams of the Sun of righteousness rising upon its humble valleys Some take Faith to be a trust on the promise for remission of our own sins in particular or conjoyned with reliance dependance adherence and affiance When having cast all our hope and expectation of heaven and happiness into the arms of Christ alone and thence infer the promise to have been made to us in particular by an immediate consequence drawn from our special and personal application of the indefinite or more general promise and taking it as a divine Oracle to us in particular and therefore call it special Faith the promise being thereby assigned to me immediately as certainly as to any in the world because I have set to my seal that God is truth and accepted him upon his Word When this is done to wait with joyful expectation that God will perform it at the day of Christ But what is all this any more than Faith and assurance tied up together in a bundle of sweet smelling Myrrhe Psal 1.6 drest up in various words to
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