the particular faculties let us further manifest it and begin with that of Philip to the Eunuch of Ethiopia If thou believest with all thine heart thou mayest he baptized so our Lord to the two Disciples O foolish and slow of heart to believe Again in the Epistle to the Romans If thou shalt believe in thy heart thou shalt be saved For with the heart man believeth unto righteousness and we are commanded to trust in the Lord with all our heart And again Christ is said to dwell in our hearts by Faith and on the other side unbelief is fixed also Eph 3 17. Heb 3 12 or seated in the heart Take heed lest there be in any of you an evil heart of unbelief I might multiply but its obvious in Scripture The Jewish Rabbins or Philosophers such as they are use to place the Soul and its understanding faulty in the heart Job 38 36 according to that in Job Barthol Anat. Hag. 165◠8 d. Cartesius l 3 c 6. p 336 Fromond de anima Who gives understanding to the heart but the Greek Schools in the head or brain where some Anatomists have found out a chamber of presence and therein the Glandula pinealis where this Empress sits in state and commands the little world or Empire of man. The Peripateticks give the Soul a Forest-range through the whole body others as Tremember conceit that it swims in the blood and flies up and down in the spirits c. and make a great stir about the fibula animae the button or bond that ties or links the rational and animal soul together and when they come to the powers and faculties of the Soul they make great distinction and from thence their notions are derived and mixed with many subtleties among the school Divines in the dark times before the Reformation appeared Whose works though in some things may be of good use to fix terms and distinctions yet ordinarily their niceties have eaten out the heart of solid Divinity till the happy dayes of the restauration of the Gospel As to what we are upon Durandus Q Scaliger c. I think with some of the School men and several other Learned men of late that there is no sound foundation in reason for this variety of faculties specifically distinct as some would have it yet having asserted that Faith is subjected in the whole Soul that I may conform to the received and used Opinion I would shew how Faith resides and acts in every reputed faculty and thence by induction of particulars in the whole Soul. That Faith is seated in the understanding is undoubted because it is a rational act of the soul being resolved into the divine authority of God who is insallible Since also our reason is finite corrupt and obnoxious to many impostures from satan I take him for the wisest and most rational person who in the deep and profound mysteries of Christian Religion 2 Coe 4 4 acts his reason by Faith in this life and waits for fuller Revelation when he comes to glory Here we see that is understand but in part but there we shall know even as we are known 1 Cor 13 12 In the work of Grace the understanding is first enlightned to know the truth called the opening of the heart in Lydia Acts 16 14 Joh 4 10 our blessed Lord tells the woman of Sichem if thou knewest the gift of God thou wouldest have asked him for living water There 's a thick massy wall broken through by the hammer of Gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the stony heart 2 Cor 10 4. and a clear christal window placed in the breach that the light of the glorious Gospel may shine into the mind 2 cor 4 4. which before was blinded by the God of this world that they should not believe the truth Eph 5 6 Ye were darkness it self sayes Paul more than Egyptian or Cymbrian this being the darkness of the bottomless pit but now are light in the Lord. This illumination from Heaven fetches off the scales as from the eyes of Paul and teaches us all to have a prospect of an Ocean of wonders in Gods Law and of deep mysteries in the promises yea to apprehend and apply them aright Isa 53 11 Therefore Faith is sometimes set out by knowledg Joh 10 38 by his Knowledg objectively shall my righteous servant justifie many Our Lord also proving his Deity by his Miracles 17 3 bids them if they will not credit his words yet believe his works that ye may know sayes our Lord and believe that the Father is in me and I in him Where knowledg and Faith are explicitly connexed together 14 20 Again This is life eternal to know thee and Jesus Christ whom thou hast sent It was to that purpose our Lord made himself known and manifest to all his Disciples in the glory of his Deity Yea our Faith on him as God-man is wrought in us by revelation from the Spirit the eyes of our understanding being enligtned by him Eph 1 17 So that we have both the object and Organ illustrated at once Christ set forrh in the Gospel and our understanding shone upon by the Spirit and at length from the first degree of light the Saints proceed from Faith to Faith Rom 1 17 Col. 2.2 1 12 2 Tim 4 8 and then by holy Meditation with deligence arrive to that acknowledgment of the mystery of God and of the Father and of Christ Nay to such sweet and full assurance at last that with holy Paul they come to know whom they have believed and wait for the Crown of Righteousness at his appearance and Kingdom From all this we may conclude that a true Believer takes Christ for his Saviour and Ruler with a clear and irrefragable Judgment 2. The second particular work in the order of nature tho conjoynt in time as to conversion is the inclination of the will to receive Christ Now because the Scripture delights exceedingly to set forth our Relation to Christ by Marriage union Eph 5 32 Song of Solom I shall a little insist upon it We say then in such covenants that 't is the Will that makes the Match T is not the saying a few words in the Chancel out of a Book by inforcement of Parents or Friends instigation against their own wills and minds such Marriages are but bruitish conjunctions when persons marry meerly for Money or outward Preferments not unfained love which God never ordained or appointed to be the ends of that blessed union but with the heart and sincere affection Promises are but dipt in falshoods and lies and often managed by some subtle false Judas for base ends where the sweet unforced inclinations of the will is not present which will after a while vent it self in captious perverse suspitions and unnatural reflections and seldom ends but in gall and bitterness
combustible matter and purifie the Air. Artificial implements as Locks Saws and Handles c. are made brighter by mutual affrication attrition and use So do the chariot-wheeles of the soul kindle fire by swift rotation and motion in the ways of holiness and run flaming towards heaven 4. We may argue it from the good-will of God towards us according to that in the Angelical Song peace on earth and good-will towards men peace of conscience on scripture-ground is a certain token of Gods good-will towards us Luke 2.14 But if you ask But will God pardon me in particular I Answer 2 Cor. 5 20. John 3.33 why doubt it When as God exhorts commands and sâ—nds his Embassadors to beseech us to believe him and rest upon his promise and not to make him seem to be a deceiver by our unbelief Nay thou and I and every one to whom the Word of Life doth come are commanded in particular to believe Obj. I but says the timorous soul how can I know that be means the promise of life to me Answ I Answer if thou trust him it will certainly prove so For thy accepting and then relying and resting on him to perform his promise makes up the agreement between God and thee More of this anon God willing 5. An interest in the prayer of Christ is an assured help to evidence that we are in Covenant and under electing love To clear up this we must take our Lords own reasoning before the Father I have given them the words thou gavest me John 17.8.6 verse 14. and they have received them and have kept thy word and they are hated of the world because they are not of it So that if we keep the words or commandments of Christ and are therefore hated by the world we may conclude we are his verse 9. and under the efficacy of his divine prayer He prayes for them whom the Father gave him out of the world and not for the world And lest we might say this concerned the Apostles only our Lord subjoyns I pray for them also that shall believe on me through their word verse 24. Wence we may inferr that all true believers in Christ upon the hearing the word of Apostolical Doctrine are the Subjects of Christs prayer The great end of all is that at last we may be with him and see his glory 6. Learn the blessed art of applying promises this is a sure and certain way to argue out the point of Faith and to infer assurance He that can spiritually apply a promise has the Spirit of God and acts in and by his vertue and influence A promise in the reading sparkles and shines but a promise applyed comforts and warmes Some noble cordial as Alchermes or that of Tycho or some great Elixir if charily set up in a closet or a cabinet of chrystal is an help to the thoughts but drunk or taken down in a proper vehicle makes it by divine blessing to become actually restorative Could we repeat all the promises in the Bible forward and backward and reduce them upon occasion to proper heads and use and service yet 't is special application gives the signative vertue and therefore I shall endeavour by the help of grace to give in a little aid to this purpose First Vniversals contain particulars of the same kind Indefinite and unlimited promises are equivalent to universal in a necessary matter Gods invitation is universal his proclamation extensive to all quarters of the world to all Regions and Ages 2 Pet. 3.9 Mark â—0 49.16.15 col â— 23 Isa 55.1 Rev. 22.17 John 3.16.2.37 1 cor 5 2 cor 6 17. John 6.37 God would have none to perish Ho every one that thirsteth and whosoever will let him take of the water of life freely and whosoever believeth shall not perish Wherever the sound of this Gospel-Trumpet rings Into whosoever's ears this blessed news descends from heaven he is the person invited The Lord excepts no person in the proclamation that will but receive the promise of life and although a God yet beseeches us to come to him and hath promised if we will come to accept and receive us I will receive you saith the Lord if you will come out from among them If you l come to me I will in no wise cast you out No time quality number or other circumstance of sins set barrs to free-grace The promulgation declares the mind and good-will of God and that if thou in particular accept the proffer of mercy thou mayst conclude it to be thine Because the inclination of thy will within comes down from God out of heaven and plainly determines that he is willing to save thee because thou art willing to close with his grace upon Gospel-terms of holiness and new-obedience Luke 2.14 Thy will is the effect and therefore the token and evidence of his will to thee good-will towards men Whence thou mayst collect that thy name is written within the parchments and coverings of the general promises which when thus accepted they are then particularly applyed Obj. If any inwardly object their own unworthiness Answ I answer it is a most frivolous and impertinent cavil against thy self For Christ came to save not the worthy Pharisee but the miserable sinful and unworthy Publican Rev. 3.17 Rom. 7.8.11 The Sick need the Physitian and not the whole and therefore come the rather because poor miserable blind and naked Sin took occasion by the commandment to slay thee do thou take occasion by sin to run to the promise Therefore come to Christ because lame tattered torn and wounded and sick and creeping by the hedg-side The more miserable the more acceptable when under the sense of misery thou comest to so merciful an High-priest and Saviour The promises of the Gospel are made to no other if thy case were not miserable thy coming were to no purpose The very reason which thou objectest is the only reason why thou shouldst be encouraged to come to run and flie to this bosome of mercy God has made his promises without any previous foresight of any holiness Ezek. 36.32 grace or Faith. It is for his own sake alone that he blots out our iniquities not for yours Indeed he sends his Son Word Ministers and his Spirit along with them He is graciously pleased to call invite beseech and command us to believe he promises rewards threatens punishments proffers the use and help of all imaginable means proper to this end He also by his holy Spirit moves upon our wills softens turns and bends them as he pleases and by his quickning work stirs up and guides our consciences in all its offices So that I may say Acts 13.26 as the Apostle to some of old To you is the Word of this Salvation sent O languishing trembling soul wouldst thou gladly â—embrace the promises and implore his help to do it What canst thou desire more finceâ— 't is his promise to do
when thou hast wisely and deliberately weighed the various phrases in the promises then examine the frame of thy heart and if finding them suit in some sweet measure tho not so clearly as thou longest to have it yet fear not delay not to joyn thy heart and the promise together And this moreover I 'll say to thee for thy comfort that tho the hand of thy Faith should shake with some tremblings at present be not dismayed Mat 9.2 Mark 2.5 our blessed Lord who spake to the palsie man both can and will in due time for thy inward hope is an evidence of it speak that great strengthening word to the relaxed nerves and sinews of thy Faith Son be of good cheer 2 Tim. 2.13 thy sins be forgiven thee for if thou hold but the head nay if touch but the hem of his garment virtue will proceed and thou l't perceive it by some sweet settling quietings of Spirit as when the dew of heaven falls in a still evening For he will abide faithful tho we do not in so full and triumphant a manner act Faith upon him Psal 149.4.50.23 yet he will continue to be gracious and will shortly beautifie the meek with salvation If you order your conversation aright he will shew and make to shine the face of your Saviour and the Sun of his salvation upon you his beloved ones That person may certainly conclude himself to be in Christ who walketh in this World as he did all to our proportion and continue in acts of contemplation and adherence 1 Tim. 4.8 Heb. 12.6 embracing the promises Hitherto I have spoken somewhat to the application of the promises whereby we may argue true Faith and thence lay a strong foundation for assurance but before I relinquish this Subject I would touch upon the several Arguments used by the Apostle John which he insists upon in his Epistles written on purpose foâ— the comfort of Bâ—lievers 1 Joh. 1.4 5.13 1 John 3.23 that their joy may be full and that we may know that we have eternal life To which end it is Gods Commandment to believe in the Son and to love one another Let us then mention the chief in Order 1. The first evidence of eternal life is drawn from our walking in the Light that is of holiness 1 John 1.6 2 29. 3.6 9. walking in the truth Epist 3.3 in obedience to his Commandments 1 John 2.3 5 3.24 5.2 3. Epistle 2.6 In imitation of Christs holy walking 1 John 2.6 4.17 and in purifying of our selves according to his pattern 1 John 3.3 and yet all this must be qualified in respect to our infirmities and weaknesses 1 John 1.8 9 10. 2.1 2. 2. The second Argument to prove the truth of grace and assure our selves before God is love to the Brethren 1 John 2.9 10 and chap. 3.11 14. 4.7 12 20. and in his Gospel Joh. 13 35. 3. The third Argument is from our not loving the World nor the things thereof 1 Joh. 2.15 as the lust of the flesh the lust of the eyes or the pride of life ver 16. That is 1. Pleasures of all sorts as luxury in Diet Habit Houses Gardens rambling about the World without special ends and all inordinacy and intemperateness in the body as Jerom uses to express it iâ— ventre sub ventre For they that love Pleasures and Riotings shall not be rich in purse sayes Solomon nor in grace Prov. 21.17 sayes the whole current of Scripture 2. The lust of the eye which is as to all sorts of covetousness to get and retain by right or by wrong in an excessive appetition of the things of this World which must be left behind us and do not can not fill the heart of man no nor the eye with satisfaction Eccles 5.11 Nor 3. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Pride of Ambition Fastuousness Honour and advancement into great places and to be alone in the Earth These things eagerly pursued eat out the heart and power of godliness 4. The fourth Argument is assumed from the anointings of their Spirit 1 Joh. 2 20 27 3.24 4.13 whereof more by and by God willing 5. The fifth Argument is taken from a holy and reverent hearing of Gods Ministers 1 John 4.6 we may know what spirit we are of by this if we receive Christ as Hilary expresses it Qualis ab Apostolis praedicatus est as he was preached by the Apostles and submit to him in all his Offices and Ordinances such a one belongs to the spirit that is of God that keeps the Doctrine of Christ as the Apostle expounds himself Epistle 2. ver 9. 6. The last Argument arises from our love to Christ 1 Iohn 5.1 and in him to the Father Now if these things be found in us we shall then overcome the World 1 Ioh. 5.4 and shall not be touched virulently or fatally by Satan 1 Iohn 5.18 shall have access to God in prayer 1 Iohn 5.14 and shall have boldness in the day of Judgment 1 Iohn 4.17 and this will so settle our sense of the love of God to us that it will by degrees cast out the torment of fear For it will allure us to a holy familiarity with divine love 1 Iohn 4.18 and so sweeten our thoughts and affections of and to him that we may begin to enjoy a kind of heaven upon earth which the Father of his great mercy in Christ grant unto us by the Spirit Having hitherto treated about Argumentation I proceed now to the second Head about attaining Assurance which is by the irradiation of the Spirit of God upon the hearts of Believers For all is in vain as to gaining of solid and permanent comfort unless the Spirit of God come in and confirm us against the innumerable doubts and cavils that will arise upon us under all our Arguings because of the subtlety of satan the natural diffidence of our own hearts and the clouds that arise from the unholiness of our lives and the dread of eternity I design therefore to treat a little while about the witness of the spirit his immediate breathings his bright shinings and as it were speakings within our hearts when a holy soul hath this witness in himself 1 Iohn 5.10 2 Cor. 1.3 Act. 10.44 For in and upon believing the Father of Lights and of all consolations sends in his own due time this his holy spirit like a dove of peace into our hearts who helps us to discern the truth of the work of grace After ye believed sayes the Apostle ye were sealed with the holy spirit of promise Eph 1 13. He is sometimes set forth by a Seal and a Witness to the bond of the Covenant by a Seal and an Earnest to the contract about the inheritance 2 Cor. 1.22 by a Seal and a Love-Token or an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used of old to note
Christ Then may we safely and comfortably proceed to the main subject of this Discourse the nature of true saving Faith which I have divided into ten Chapters but shall inlarge principally on three or four being the drift and scope of my writing to help the Joy of FAITH in those poor hearts who tho truly gracious yet like young Samuel cannot well discern the voice and presence of Christ And this my undertaking I beg the divine help and Grace to assist and prosper extending my time and health after my late sickness according to his blessed will affording the savourable influence of his loving countenance This Tract divides into two parts The first containing the Foundation the second the more visible superstructure about the nature of Faith. The first concluding with two Chapters and the second with ten But whereas some may question what need any further on this Subject wherein several have already travelled I may rejoyne that Holy Luke thought meet in his pure Greek as to his handling that heavenly Subject of our Lords Life Luk. 1.1 that though many had taken it in hand before yet he would set forth some things not mentioned by other Evangelists Yea how many in almost all ages have prosecuted the same points in Divinity with benefit and use to the Church both in Commentaries and Controversies This consideration incouraged these Lines to appear having observed some further need of these Chapters on which I mainly insist and were the great motive of my writing and are but little toucht heretofore and yet are very useful to chosen Vessels yea the far greater number of the truly gracious Servants of God. To whom if you draw near and can have the happiness to come within them for their good for they are shy aware of every approach you may find their lives to hang in an anxious suspence between fear and hope and feed only upon some few gracious glimpses like the Beams from between April Clouds let down out of Heaven into their hearts to sustain their Spirits from sinking and to preserve from dying under grievous Fits of the palpitation of their hearts To these I chiefly bend my Souls desire and humbly beg the dewes of Zion upon these Meditations and Labours that neither they nor I may saint under lost expectations of Mercy And so I finish the Preface and come to the Treatise it self S. L. The JOY of FAITH PART I. Of the Fundamental points necessary to build a sound and vigorous Faith laid down in two Chapters The first referring to the Divine Authority of the Holy Scriptures The second demonstrating the Deity of our blessed Lord and Saviour Jesus Christ CHAPTER I. The Authority of the Sacred Scriptures THat the Holy Scriptures wherein we daily read and meditate for our instruction in order to Eternal Life are the very words of God there are many weighty arguments to evince it upon the hearts of all sober and well-inclined persons nay which by the good conduct of Gods Spirit may influence the minds of Heathen and Atheists would they but improve the common light of reason that Candle of the Lord. Prov. 20.27 James 2.19 Mat. 8.29 Mat. 4 2 4. Mark 5.7 Nay Devils themselves who believe and tremble at the Judgment to come and desire of our Lord not to torment them before that time do quotâ— them in argument against our blessed Saviour in his tentations and acknowledge his Deity as being the Son of God. But I shall not dwell upon the several Heads to clear this truth so often insisted upon by thâ— Pious and Learned in their Systemes and Bodies of Divinity but I shall only touch some of them and inlarge upon one or two which are the chief design of this Chapter 1. One Argument that some mention is their venerable Antiquity which though it be no cogent proof yet allowing that of an ancient quo quid antiquius co verius that Truth is elder than Error I would not lay aside the pains of Clemens Alexandrinus and others who prove that the writings of Moses are ancienter than any the Heathen world can pretend to To which I would annex their stupendious preservation through the fury of all ages especially the raging flames of Antiochus and Dioclesian those cruel Persecutors of the Church of God neither would I be silent as to the invincible pains â—uxtorfji â—iberias and toile which the Jewish Masorites underwent to preserve the Hebrew Original With such exactness did they manage that Affair that they had in numerato punctually set down every word and every letter in the whole Bible and did also set down which was the middle word and middle letter of the whole and I think of every individual Book which was indeed a high providence of God towards the conservation of those happy leaves and I could heartily wish the New Testament had been so guarded by industrious and holy persons in the primitive times Nay it were well if yet at this day some pious Rectors of Vniversities and Schools of Learning would take up the ancientest and purest Copies and perform it at this time The Masorites did the work long after the first penning of them on purpose to preserve it in their dispersions But I proceed to other Arguments As 2. The Majesty of their Stile that might justly make the Vniverse tremble and all the powers of darkness to hide their heads in the dark Chaos of confusion 3. The Heavenly Harmony of their distinct parts tho written in various Ages and distinct places 4. The self-denial of the Pen-men discovering their own sins and heart corruptions with the follies and weakness of their nearest and dearest relations which is not done by other Writers as Thucydides Xenophon or Plutarch or Livy but especially by Law-givers which might disparage their Government as the compilers of the twelve Tables or Theodosius in his Codex or Justinian in his Pandects or other his Sanctions of the Civil Law. 5. The Sublimity and Spirituality of the Mysteries therein discovered far beyond the invention or comprehension of men or Angels They may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they please and pry towards them 1 Pet. 1.12 but none except the Lion of Judah can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both open the Seals and expound the mystical depths of this admirable Volumne So far is it beyond the brains of the most fine spun Philosopher that Amelius the Platonick in Clem of Alexandria confessed of the first verses of the Apostle Johns Gospel This Barbarian saith he hath comprized more stupendious matters in three lines than we in all our Volumns I might adjoyn to this the purity and holiness of its subject matter and the glorious scope and design for our everlasting communion with God in heaven 6. In the sixth place a principal argument may be deduced from the Imperial Power and Efficacy on the Souls and Consciences of men both as to conviction of sin sustentation
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
Son of God he required of all his Disciples and it must be understood of his eternal Being and not as Adam is called a Son of God because he urges the Jews with his works and such as none can produce but a God such as the Father performed whereof more by and by Mark 1.24.5 7. Luk. 4.34.8 28. â—ert in Thalete The Devils themselves do own this point and yet how many blind nominal Christians are there who have not attained the knowledg of Thales who calls him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if cited right And yet our dayes find some who bear the Name of Christ but blaspheme his nature and speak boldly against this grand Fundamental of Christianity such as the Socinians and many Quakers poor wretches perverted by cunning sophisters that plead against the only true means of their own salvation and return again to the Old Covenant of works Whereas the scripture is both evident and copious in the case Prâ—v 8.23 As that of Wisdom I was set up from Everlasting c. which must be expounded of a person from that of verse 30. I was by him as one brought up with him I was daily his delight Psal 110.1 Mat 22.44 Ioh. 1.18 Deut. 30.12 Rom. 10.7 Eph 4.10 Ioh. 8 58. Rev 1.8 Ioh. 1.2 rejoycing alwayes before him This Problâ—me confounded thâ— Pharisees How can the Lord of David be his Son He it is that lay in the bosom of God and came down from Heaven being the same that ascended up again He it is that was before Abraham That was and is and is to come the Almighty That was in the beginning and had his glorious Being before ever the World was Isai 57.15 1 Tim. 3 16 as the Ancients truly expound that phrase Now what can be before the World began but Eternity wherein God inhabits Ioh 1.14 This person was God manifest in the flesh and therefore God before his manifestation on Earth Heb. 1.8 when he vailed his glory within the Tabernacle of his sacred flesh Moreover if God the Father call Christ God as he does Thy Throne O God is for ever and ever His Glory then must be coequal with the Fathers before the World began Phil. 2.6 he esteeming it no robbery to be equal with God. Yea as God in unity of Essence he is stiled the blessed and only Potentate the King of Kings and Lord of Lords Which Name and Stile is applied to him by the Apostle Iohn 1 Tim. 6.15 and seen by him as written in his vesture upon his thigh adding that he was the Alpha and Omega the beginning and the end the first and last Rev. 19.16 22 23 3. Hence flows the Doctrine of the unity of Christ the Son oi God with the Father in the same Divine Essence therefore the Father calls him his Fellow in Zechary and some observe concerning that passage in Isaiah Smitten of God and afflicted that OF the note of the Genitive Zech 13.7 Isai 53 4. is not in the Hebrew and therefore construed from the Hebrew A smitten God equivalent to that in the New Testament where the precious blood of Christ is called the blood of God Act. 20.28 as abovesaid yet others affecting not this reading in Isaiah I shall not contest it at present but as to his unity there be many plain places wherein our Lord determines it that he and the Father are one and had the same essential glory together from eternity For speaking of the manutenency and protection of his sheep from perishing Ioh. 10.30 17.11 21 22 23. he declares himself one with the Father that gave them to him whereupon the Jews being clear in the Argument took up stones again to destroy him as a Blasphemer in that he made himself one with God. 4. Again He that is Omniscient and knows our thoughts by his own discerning eye and power must needs be God. As Solomon spake to the Lord in Prayer Thou only knowest the heart of the Children of men 2 Chron. 6.30 Rev. 2.23 Mat. 9.4.12 25. Luk. 5.22 6 8. 9.47 11.17 Now our Saviour expresly assumes it to himself that he searcheth the Reins and the heart and t is often expressed that our Lord knew the thoughts both of his Disciples and his enemies as may be observed in the Scripture Nay he perceived when thoughts did but arise in their hearts much like that of David Thou understandest my thoughts afar off which demonstrates an Omniscient Deity Luk. 24.38 Psal 139.2 Heb. 4.12 13. this our Lord did not discern as to one of his Disciples only but of several at once So that this essential word of God is a discerner of the thoughts and intents of the heart and all things are naked and open before him and no creature but is manifest in his sight which must needs follow because he is the Creator of all which brings in the fifth 5. Another conviction of this glorious Truth of Christs Deity is drawn from his Omnipotency Joh. 1.3 For all things were made by him and without him was not any thing made that was made which action of creating must needs be invested in the infinite power of his Essence whom we have before proved to be the Eternal God had the same glory with God the Father before the World was praying further that his humanity now assumed into unity with the second person might be dignified with the same glory John 17.5 Col. 1.16 This great truth is confirmed by the great Apostle By him were all things created in Heaven and Earth even the Angels those glorious Spirits were formed by him and for him that is for his glory and service and to sing his praises Rev. 4.11 Heb 1.10 But to end it s spoken by God the Father to Christ Thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thy hands Yet further 6. As Christ made the World it must needs follow that he also governs it sometimes immediately by himself sometimes by the ministration of Angels and as to the Church by his own Spirit Thence is he stiled King or Kings King of Nations and King of Saints The Apostle Paul asserts him to be before all things in his eternal Essence Col 1.17 and that by him all things do consist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.3 have the continuation of their Beings Lives and Motions Yea it is he that beareth supporteth and upholdeth all things by the word of his power He spake the word and they were made and he speaks and ordains the time method and means of their continuance 7. Besides as he maintains and preserves the world in its being Luk. 24.19 Joh. 2.11 11.4 6.54 5 21. 1 14 so likewise beyond the ordinary course of nature in the time of his Incarnation he wrought all those mighty Miracles by his
of my own deficiency and intreat a candid Reader to pardon what is here done out of a great thirst and desire to cast in some mites for initiated believers as may help I hope and add to their faith or the joy of faith and supply something of what is yet lacking in the faith of some weaker christians with whom we converse in Ordinances Divinity is an Ocean that hath neither shoares nor bottom there is room enough without envy for every one to spread new Sails and in continual travelling we may still see more wonders of God in these Deeps But yet not to prescind and cut off all proper method and genuine handling of this subject I shall first set down the true nature and essence of this grace of saving faith and then proceed to the rest of the chapters in their prescribed order Now since it hath pleased the goodness of God to give spiritual life to many thousands in these British Isles that have and do believe by the instrumentality of several burning and shining lights ever since the latter end of the Reign of Tiberius Gildas deexciâ— Britan. when the Gospel began first to shine among our praecessors whom God hath raised from age to age out of his infinite mercy as serviceable under his divine commission to open and apply the holy Scriptures from Joseph of Arimathea and his companions at Glastenbury as our Ancestors do generally determine it and have handed it through dark and gloomy times Spelman concil Tom. 1. till its brightness recovered again by the industry of German of Auxere and Lupus of Troyes their disputation at Vepulam against Pelagius his errors and heresies Nay through his divine goodness there never wanted some worthy patrons of the truth under British Saxon and Nerman Governments till the days of Wicklif that great Luminary whose rayes shone into Bohemia Helvâ—tia and thence into Poland as a late worthy Rector of Lesna an university in that Kingdom sometimes since did acquaint me that they own it And after him still sprang up more and more illustrious persons till the restauration from Popery Since which the doctrines of holy â—aith derived from Scripture have been set forth by the Reformed in several Nations and called a Body of confessions printed in quarto But to let them pass I shall for the maine follow that Type of truth which our own teachers have gather out of those sacred pages In the first place then the church of England having exhibited the main doctrines consonant to the holy Scriptures in their Articles Catechism and Homilies I shall name some particulars to our purpose about Faith. In the eleventh Article we have this clause That we are justified by faith only is a most wholsome doctrine and very full of comfort See Nowels Catechism Homilies edit Lond. 1635. Fol. p. 22. Homily of â—alvation or justification part 1. p. 14. as is more largly expressed in the homily of Justification of which more fully in the confession of Faith and the defence of it by Bishop Jewel some hints see in the Catechism but especially the Homilies In the fourteenth Homily thus Lively Faith is a true trust and confidence of the mercy of God through our Lord Jesus Christ and farther that this true and lively faith is not ours but by Gods working in us and again p. 17. 'T is not the act of faith that justifies that were by some act or vertue that is within our selves c and again p. 18. By Faith given us of God we embrace the promise of Gods mercy and of the remission of our sins and yet still more fully in the third part p. 20. True christian faith is c to have a sure trust and confidence in Gods merciful promises to be saved from everlasting damnation by Christ whereof doth follow a loving heart to obey his Commandments In the little Catechism there are hints to the same purpose as that in the answer about Baptism there is required Faith Whereby they stedfastly believe the promises of God. But le ts proceed to others The Assembly of Divines in their Confession of Faith after some previous Discourse about it expresly thus The principal act of saving Faith are accepting receiving and resting upon Christ alone for Justification Sanctification and eternal life by vertue of the covenant of Grace There 's also much to the same effect amplified in the larger and contracted in the shorter Catethism The Declaration of the Faith and Order of the Congregational Churches in England met at the Savoy in London by the Elders and Messengers Octob. 12. 1658. express it in the very same words Chap. 14. Sect. 2. Page 24. which are before rehearsed out of the confession of the Assembly of Divines at Westminster All these Societies then for substance do most harmoniously agree in the same Doctrine of Faith exclusive of works in the point of Justification And oh that they would also once agree to live quietly and peaceably by each other as becomes Professors of the same holy Faith washt in the same holy Baptism and called in one hope of the same calling and as becomes the worshippers of one Lord and one God and Father of all Eph. 4.5 who is above all and through all and in all that truly believe We agree in Judgment as to the great points of Salvation and why not affection and brotherly love and peace forbearing one another in little matters not introduced into the primitive Churches before the declension and apostacy began I am sure the Church of England teaches other Doctrine in the second and third part of the ☞ Sermon of Faith. Well then we are at amity in this great particular That Faith is the gracious acting of the whole soul or heart of a sincere Christian whereby he rests and relies upon a crucified Saviour for remission of sins and eternal life grounded on the precious promises of God which is infused and wrought there by the holy Spirit at our new birth and convertion from sin to holiness In this Declaration of the nature of Faith we may for distinction sake take more especial notice of the succeeding particulars in peculiar Sections SECT I. 1. FIrst We may enquire where this Grace of Faith is subjected and that 's exprest to be in the whole man. The Subject of its inherence is not this or that particular faculty but the whole Soul or heart of Man as the Scripture often expresses it and we may observe that some times the Heart is put for the a 1 King. 3.9 understanding sometimes for the b Act. 7.39 will other times for c 1 Cor. 7.37 purpose for the affection of d Mat. 6.21 love for inordinate e Rom. 1.24 lusts in their seat for f Eccl 6.7 desire and for the g Luk. 1.16 21.14 Acts 8 37 Luk. 24 Rom. 10.9 Prov 3 5 memory Now that Faith is scituate first in geral in the heart and then in
the water-brooks Psal 27.13 And at other times he had totally fainted had not Faith fed his hope with a seeing of God in the land of the living The promises of mercy are made to such thirstings and strong desires after God. Isai 55.1 2. 26.8 9 12. Psal 97 12. The desire of our soul sayes the Church is to thy Name and at the remembrance of thine holiness do we rejoyce Again with my soul have I desired thee in the night when others are folded in the arms of the deepest sleep I am musing with deep meditation and am still awake with thee Then follows that holy confidence dropt in from heaven Lord thou wilt ordain peace for us for thou also hast wrought all our works in us whence it follows that when the breathings of the soul are inspired by God thâ—n his ordinance of peace shall issue from the throne of grace Besides The thirst of the soul through defect of the dewes of Zion sometimes proves so extream that it falls into a flaming Fever and lies tossing and tumbling and feeling after cool places Song 2.4 but finds no rest till it comes to the chambers of Christ and then with holy longings and bitter ejaculations cries out My heart and my flesh faileth Oh when shall I come and appear before him when shall I see bis face enjoy his love and rest in his bosom This is a sure act of Faith when the soul prises Christ above all delights in none but him as the incomparable object of his souls satisfaction if it take any comfort in sublunary things t is but in ordine ad Christum in subordination to him and in order to his glory The soul doth anhelare breath and thirst more after him than all the pleasures and treasures of Egypt the Gums of Arabia the Spices of India the Diamonds of Golcondah or the peculiar riches of Princes nay than the fragrant Rivers of Balsam in heaven it self besides him as the holy Psalmist flames it out Whom have I in heaven but thee and whom in earth in comparison with thee Psal 73.25 2. Sometimes Faith is represented by looking up to Christ with a stedfast eye and an earnful countenance till all the visive spirits pass the optick nerve and land in his bosom All the bowels of the Soul are wrackt and torn with convulsive motions and iliack passions the heart faint and sick with many a swounding fit the vital moisture having spent it self at the eyes Psal 38 10. Lam 2.11 is almost blind with the saltness of her tears and ready to give up the ghost in deep sighs and profound palpitations of heart â—ong 1 7. has only a few minutes wherein to cry out O thou whom my soul loveth hungers longs and pants after and being now set down under a Palm in the vally of tears and terrors sinks down and yet looks towards him when flying away like a young Hart upon the Mountains of Lebanon and leaving it in a desolate case forlorn and exposed to the mercy of Tigres and young Leopards Yet the Soul cries out as long as breath and life remains will I look to the place where thine honour dwells as the only one of my soul my Lord and Maker who hast commanded me to look towards thee and be saved Thy Word says Behold me behold me Isai 17.7 45.22 and my heart in obedience replies Thus will I spend my dayes and end my life This Looking to Christ is sometimes shadowed by the stung Israelites looking up to the brazen Serpent Joh. 3.14 In imitation whereof t is thought the Gentiles composed their Talismanical figures whereof the Learned often treat But letting them pass let us call to mind that Israel after their many murmurs in the Wilderness and refractary deportments toward the Rock of ages felt at length the dreadful wrath of God in sending upon them those Alati Serpentes the fiery flying Serpents of Arabia Plin. Epiyhan those angry venomous creatures which having once fastened their needle teeth and dropt their yellow poyson into the wound the stung persons tanquam a dipsade percussi were painted as said of some with various spots of the colour of Serpents and swelld immensely died with an insatiable thirst as in the deadly Calenture at Sea. But such as lookt up to the copper Serpent made at Punon Phâ—nnâ—sia metal la in Arabia and set on a Pole presently received cure as if the flesh of the adder had been laid to the wounds to extract the malignant venom Had they lookt any whither else but to this type of our Saviour all was in vain Had their eye been upon Moses in the moral Law or on Aaron in the ceremonial observances it would have performed no cure it was Christ alone who overcame the great Serpent of the bottomless pit and was lifted up on the cross for this blessed view of Faith. 3. This work of Faith is set forth by coming to Christ at his call Mat. 11.28 according to that sweet invitation of his Come unto me all ye that are weary and heavy laden c. For the burden of sin the Law Gods wrath hell and eternity lie very heavy upon conscience and will prove unsupportable unless eased by his bosom When the soul is ready to starve pines away and lockes black with famine John 6.35 then to hear that blessed voice Whoso cometh to me shall never hunger and he that believeth on me shall never thirst Where our holy Lord himself explains coming by believing pedibus fidei with the feâ—t of faith and affections 44 45 46 we come to him for salvation and so 't is used in the neighbour verses Psal 63.8 Sometimes 't is exprest by the souls following hard after God hebr cleaving that is following so closely as if it held him by the garment and drag'd after him In the times of fear and desertion it runs after God Song 1. â— 4. Bern being allured and drawn by the perfumed ointments of his name the rich odours of the promises as powerful attractives to needy and distressed persons othertimes this work is exhibited by the flying of guilty persons in old time to the city of refuge Thus David points at God as his refuge and high rock to fly to and be safe Of ancient times t is reported that the gatâ—s of these cities stood continually open that all the ways were made plain and even that every stumbling block was removed and the passages maintained with accurate care above all the high-ways in Canaan Isa 57.14 and some of the cities might be sâ—ated in plains as Bezer was that difficult ascent might not retard the speed of the flâ—er that so the soul guilty of bloody crimes Deut. 4 43. Numb 35 12 might scape the dreadful avenger that holy Law of God and having retired to the city of Christ might there continue so long as this Eternal High-priest after the order
of life which shews the secret tremendous judgment of God that such as too much neglect the righteousness of God Mr. Hickman Hist of Arminianism p. 396. should many times have so little of their own as t is observed by a Learned Writer in a short History of such points Having thus treated a little about the necessary conjunction of holiness with Faith le ts exhibit its beautiful face in the following chrystal Glass of Holy Scripture 1. It principally consists in the inward frame of the heart according to the Will of God when the image of God does most illustriously shine into it True Religion and Holiness are fundamentally seated in the heart all other is but painted false and hipocritical Bell-Religion is but mocking of God when lewd men and women run to the Assembly to shew their clothes stare upon their goatish paramours Prov 7 14 and like the strange woman in the Proverbs pay their peny at the Temple and then with an impudent face deck their Bed with Tapistry and perfume it with Spices ver 16 17 But true inward holiness excites and instigates persons constantly upon the taming and subduing rather than bridling only their fierce and sensual lusts and to crown right reason with full power and dominion over their inferior beastly appetites which is and may be performed genuinely and successfully alone by true grace 2. Holiness consists in studying and observing the purity of Gods Worship prescribed in his Word according to his Will. For what communion can we have with so holy a God Heb. 12 9. Exod 20.24.25.22.29 42. Numb 6.24 in methods formed besides and contrary to his appointment If earthly Princes will not receive Addresses but according to their own prescriptions and appoint Masters to order those solemnities why not much rather be subject to the King of Kings that Father of Spirits and live when God had set down all the Ordinances of his Worship to Moses then adds there will I come unto you and bless you 3. In sobriety and chastity towards our own bodies 1 Thess 4.4 Tit. 2.12 possessing those noble vessels wherein our souls those Lamps of life shine so radiantly in Sanctification and Honour 4. In a vigilant care of Justice and Righteousness between man and man setting before our eyes that golden rule Mat. 7 12. of doing to others as we would others should do to us Whoever then upon the high testimony given to Faith in Scripture shall wax wanton with Grace Rom. 6.1 and fancy they are set at liberty to live as they list such do but trifle with God and impose upon the purity of his Precepts in the end will deceive themselves if repent not fall into the precipice of eternal Damnation Which point is faithfully determined in the Homilies of England concerning Faith Chap. 4. P. 23. and more copiously in the second part about Faith Page 24. where they declare Faith to be a working grace and again Page 28. citing the Apostle Peter where we translate the words 2 Pet. 1.5 Add to your Faith vertue they read it Minister or declare vertue in or by your Faith. that is shew forth the force power or vertue of your Faith in all your other graces and in the holiness of your lives by the effects and fruits of a true and living Faith. Let us now consider one or two questions and finish this Chapter at present Quest 1. What means may we use to attain and increase true holiness Answ 1. I answer Study thine own heart keep it with all diligence especially from your own iniquities Prov. 4.23 and your own special tentations by a wakeful guard both in prayer and watchfulness Observe who comes in and goes out Examine thy self more frequently and meditate deeply and seriously to give a wise and deliberate answer to these three questions in the Catechism of conscience 1. Whence came I what 's my original State. 2. Where am I what and whose work am I doing 3. Whether go I after this life is ended Give a satisfying answer according to Gods Word to these questions and scrutinies of an enlightened conscience and this will comfort you upon a dying pillow When all the world is not worth the tip of an atome to you You will need no longer Catechisms but as to dependent explications upon these heads For if your peace be made with God on this score you are out of gun-shot But ever remember Josephs question about the Eye and Presence of God in all places saying gea 39.9 How can I commit this great wickedness and sin against God. Especially consider his flaming Eye to awe you from secret sins which are all in the light of his countenance Psal 90.8 when no other eye is upon you and be ashamed to commit those things under his eye which you would blush to commit before a little child and are in a fright at the turn of every door lest a child should come in to observe you and tell tales of you when faithful Relations out of Town return again O the hellish practical Atheism that lurks in the hearts of professing hypocrites that write Sermons only to accuse them at the day of Judgment and to be a pile of papers to burn them in hell unless they repent O set your ways before the eyes of the Lord Prov. 5.21 who pondereth all your goings That 's like an Isaack in the field a Joseph in an empty house or a pious Nathanael under the Fig-tree alone John 1.48 2. Study an exact imitation of the Saints in glory that are now enjoying the promises whose faith follow If vain persons would ensnare by their scoffs or inticements remember they are but the wiles of the Devil Lustful villains dare not stand the repulse of a brave and virtuous spirit casta est quam nemo rogavit They shrink and sink with shame into the Devils bosome when the glory of an holy life chaftizes them into horror and strangling Ponder the path of thy feet and walk in the way of good men Prov. 4 20 25. 2.20 5 6. and the righteous that are the excellent upon the earth let be thy companions Aiery persons so called are fit for no company but the prince of the power of the Air that ruleth and rageth in the children of disobedience Eph. 2.2 the Sons and Daughters of Belial that shall be damned When sinners intice consent thou not A man is discerned by his companion and a woman by her Gallant as the infatuated world shamefully Italianizes but a wound and dishonour shall he get and his reproach shall not be wiped away keep thou in the path of the Just that shines more and more nill the perfect day Prov. 6.33 Mark the perfect and behold the upright the end of that man is peace Follow their grace Psal 37.37 and their glory will follow you Shining beams stream from their paths to enlighten