faile to supply you with such estates as will be best and meetest for you I assure my selfe you want neither will nor resolution to set forward the workes wherein Gods honour and the welfare of this place are so much concerned Onely I desire you to embrace the first opportunities which the Lord shall put into your hand to bring your purposes to effect Say not with the people Hag. 1.2 The time is not come that the Lords house should be built Things of publike concernment ought to be our first and chiefest care which when we labour to set forwards with all our power we engage the Lord himselfe to take care of and prosper our private affaires Now the Lord stirre up the spirits of you all as he did the spirits of Zerubbabel and Ioshuah Zech. 1.14 to take his work in hand with speed and courage and be assured of the same successe that these holy men found and besides honour to your selves and comfort in your owne hearts at present the entering into the Joy of your Lord hereafter Mat. 25.21 23. Which that you may doe and finde is and shall be the prayer of Your Humble Servant IOHN WHITE To the Author Sir NOtwithstanding yours or the Printers haste and importunity I must not let these Treatises of so much worth goe out of my hands without that due testimony which my heart gives of them As the compilement of them is close and pithy so the materials full of spirituall vigor accompanied with a strength both of Harmonious and also Argumentative Reason The subjects themselves all seasonable when enjoyments of God through Scripture Revelation without us and by Faith and spirituall experience withinus is esteemed but a living upon the letter a way beneath for infant Christians to walke with God in And both these you have here with much evidence vindicated and cleared As likewise the Morality of the fourth Commandement the conscientious observation of which hath through the blessing of God following his own institutions both elevated and preserved at its height the practicall part of the power of godlinesse in this Kingdome which is laid aside by many true professors of piety as a part of the Iewish paedagogie For the particulars themselves your Description of a spirituall man is deeply fetcht from that which constitutes him such and doth genuinely distinguish him from all other by that which is most proper to his constitution and peculiar to his Faith namely The Demonstration of the Spirit And as the subject is spirituall such are your characters given and your way of reading it exceeding spirituall even according to the Apostles owne direction comparing or suiting spirituall things with spirituall and accordingly is also full of that demonstration of the spirit which you therein make essentiall and constitutive of his faith I see how ever we may differ in Ecclesiasticks and matters of outward order a little yet in spiritualls or what is more conjunct to the inward and spiritual man we agree All our lives meet not in that part of the circumference yet in this center we unite and embrace and herein I doe rejoyce and will rejoyce for ever In your first main part concerning the Scriptures your discourse beares a comely suitablenesse to the nature and scope of that subject also For as the Historicall beleefe of their authority end and use is the foundation of all so your demonstrations thereof are formed out of and framed into a congeniall Harmony and consonancy to right Reason and containe a naturall Genealogy and story of divine Truth about them whereof one is the off-spring of the other which way of setting forth divine Truths as it carries with it the greatest conviction and as your selfe in that forementioned Treatise expresse it begets Faith Historicall which hath for its ground a rationality and consonancy to reason so it is made use of by the holy Ghost as a blessed subservient to that which you make the immediate proper cause of saving Faith The Demonstration of the Spirit For your last peece The more generall notion of such an indefinite sense of the Fourth Commandement I remember you and I long since mutually pleased our selves to have singly and apart agreed in But this your so exact particular explication and demonstration of this intent of God therein exceedes what I either did then or have since imagined could have with that rationality perspicuity even to more then a probability been made forth of the words thereof I doe herein exceedingly admire the wisdome of God in penning and ordering the words of that Fourth Commandement in such a posture whereof you have made observation as that command might become a genuine and naturall root more naturall then Abraham is to Jew and Gentiles successively First to beare that last seventh day that old Sabbath the Omega of the weeke and when that should be lopt off then to give as fresh sap to the first seventh day the Alpha of the week the Lords day Sabbath It makes me say of the Commandement with an inversion what the Apostle sayes upon the like reason of that of Love It was an old Commandement and yet is still a new one Sir as the honour you have done me to commit these Treatises to the Test of my weake judgement ere you transmitted them to the presse hath cleane taken off that little of jealousy of any strangenesse by reason of these unhappy differences in comparison of former intimacy so the quickning materials hereof have fully revived in my heart that intensenesse of Christian and Brotherly love towards you with this just cause of addition and encrease That after your having sacrificed your spirits and strength in the most publique way of service to God and his Church with more then ordinary activity and selfe-denyall you still retaine such a spirituall vigor both of Grace and judgement as this issue shewes in these yeares of old age and infirmities Thus much if any stampe of mine might arise to any such a value for a private encouragement at least be pleased to accept as it is given with all faithfulnesse from Your ancient and still true and faithfull Friend and unworthy Brother Tho Goodwin A Table of the title of the severall Chapters and Sections contained in the Treatise following Cap. 1. OF the necessity of preparation to Reading Pag. 1 Cap. 2. Sect. 1. Of the Author of the holy Scriptures Pag. 7 Sect. 2. That the holy Scriptures appeare evidently to be the word of God Pag. 18 The first Marke by which it is evident that they are so The Style and Phrase of them Pag. 19 The second Marke The Subject or Matter handled in them Pag. 25 The third Marke The powerfull effect of the Scriptures on mens hearts Pag. 33 Cap. 3. The Scriptures having God for their Author must needes be of Divine authority Pag. 45 Cap. 4. That the pen-men of holy Scriptures were holy men guided in that worke wholly by Gods Spirit Pag. 57
Neither indeed are their writings compared with the Scriptures revealing the glory of God in the face of Christ 2 Cor. 4.6 so much as the light of a candle to the Sun shining at noon day As for the mystery of the Trinity it is generally acknowledged to bee a secret unsearchable by naturall reason or discoverable any way but by the revelation of the Word and Spirit Next unto God 2. The Creation of the world with the manner order of it may follow the Creation of the world which we likewise beleeve by faith Heb. 1.3 which although the Heathen upon the consideration of the creatures by the light of naturall reason were forced to acknowledge and consequently that it must be the work of a God yet that the creatures were made by Gods meere word finished in sixe days and created in such order as we finde mentioned Gen. 1. no Heathen man ever took upon him to relate neither seeing man was made the last of all creatures was it possible for him to divine what was done before he had any beeing wherefore the Scriptures so exactly describing the time means and order of the Creation must needs be the Word of the Wisdome of the Father who was brought forth ere the mountains were setled Prov. 8.25 present when he prepared the heavens ver 27. by his Father when he appointed the foundations of the earth ver 29 30. Thirdly the state of man before his fall 3. The history of mans fall and the consequents of it the whole history means and manner of his fall with all the circumstances thereof especially the corruption that it brought upon the whole nature of man which we tearm Originall sin together with the subjection of all men to the curse and wrath of God thereby and the manner how it is propagated both in the stain and guilt of it to posterity as they are things unsearchable by naturall reason so the memory of them being once lost together with the antiquities of the first times of the world or at least imperfectly and uncertainly delivered and related to posterity through so many hands as it must needs passe before the time of Moses it was impossible but the full and certain knowledge of them must be hidden from such as had no better light then that of nature to search them out wherefore we find that they are wholly passed over in all writings of Heathen men but in the Scriptures are clearly opened as far as they are necessary to be known which shews them to be the Word of God seeing they reveal these things that cannot be taught by humane reason Fourthly 4. Mans Redemption by Christ that wonderfull mystery of mans Redemption by Jesus Christ being a secret that never entred into mans heart 1 Cor. 2.19 was never so much as dreamed of by any naturall man neither doe we finde the least syllable of it in any Heathen mans bookes The truth is it seems so incredible a thing to flesh and blood that the Prophet not without cause when he begins to speak of this wonder asks who hath beleeved his report Esa 53.1 and the Apostle tels us that when it was preached the learned Grecians accounted it foolishnesse 1 Cor. 1.27 or a meere phantasie Now that which seems incredible to reason when it is known was very unlikely to be found out by reason at the first before it was known If there were no more but this that this wonderfull work proceeded meerly from the free motion of Gods will without any other cause moving thereinto then his own love and compassion as Christ himself affirms Iohn 36.16 And the Apostle 1 Iohn 4.10 how could any man divine what God purposed in his own heart before he had wrought it unlesse himself had revealed it So that it must needs be granted that this word which sets out unto us the mystery of our Redemption by Christ must be the Word of God himself Lastly 5. The benefits thereof the condition into which man is redeemed by Christ is another mystery hidden from the eyes of all that see by no clearer light then that which naturall reason yeelds them It was utterly impossible for any man Uniō with Christ Adoption Justification Renovation by the light of nature to have discovered our mysticall union into one body with Christ by the Spirit our adoption by grace to be the sons of God our Justification by faith through the imputation of Christs righteousnesse our Renovation or new birth wherein our hearts are changed by the effectuall working of the spirit Resurrection of our bodies to glory the restitution of our bodies to life again with a change from the state of corruption to incorruption of naturall and earthly bodies to spirituall and heavenly and our glorious and ever blessed condition to be enjoyed hereafter in the immediate and everlasting fruition of God in the highest heavens Wherefore we finde not so much as any mention of these things among any of the Heathen unlesse perhaps they stumble upon the immortality of the soul which yet they rather dream of then understand distinctly Wherefore the Scriptures revealing unto us so clearly all these things which naturall reason could neither teach nor comprehend must needs be acknowledged to be the Word of God It appears then hitherto 2ly Many rules of life 1. The inward disposition of the heart toward God in fear love faith that the principles of faith laid down in the Scriptures must needs be acknowledged to be revealed by God and not by man The same truth will be evidently manifested in the rules of practise if they be duly weighed To begin with the duties to be performed unto God and first with the affections and right disposition of the heart The Apostle tels us we cannot beleeve on him of vvhom vve have not heard Rom. 10.14 and the Psalmist affirms that they onely trust in him that know his name Psal 9.10 and we know that it was the lively representation of God unto him that strook that deep impression of fear into Iobs heart and made him vile in his own eyes To bee wrought in us only by the full discovery of God unto us Iob 40.4 42.5 6. The truth is those holy affections of love fear and affiance in God cannot be grounded on any other then a true and distinct knowledge of him which as we have seen already the light of naturall reason could never discover so that none can prescribe unto us the right disposing of the heart towards God in those holy affections of love fear and faith in him but the same that can reveal unto us the right knowledge of himself As for the outward duties of worship 2. And outward duties of worship that they cannot be devised by men but must be appointed by God himself the very light of nature taught Heathen men themselves Wherefore we finde that those forms of worship which they observed the wisest amongst
but in this place we understand by it both the apprehension of such as are represented and the judging of them after they are apprehended by way either of approbation or disallowing both these acts of the understanding the Apostle mentions Phil. 1.9 Againe although embracing seeme first to import election of the will 2. Embracing including the motions of the will and affections yet here we include under it the prosecution of things chosen with the affections of desires hopes cares joyes c. Together with the opposite motions of rejecting hating fearing shunning c. of such things as the understanding in judgement disallowes By All things we understand things of all kinds 3. All things whether naturall or spirituall or mixed 1. Natural Now Naturall things are all sorts of creatures with their severall qualities adjuncts and operations which though they are themselves naturall yet their first cause their dependences ends relations and whole order of administration are of spirituall consideration which therefore a meere naturall man can neither throughly comprehend nor at all judge of aright as the Psalmist witnesseth Psal 92.6 as a spirituall man which the Scripture calls a wise man can doe Hos 14.9 neither consequently can he make that right and holy use of them which a spirituall man may doe and doth usually Psal 64.10 Spirituall things 2. Spiritual are God himselfe in the first place whom the world hath not knowne John 17.25 as spirituall men doe 1 Iohn 2.13 and next the things freely given us of God as the Apostle termes them 1 Cor. 2.12 especially Christ with all his treasures which the Apostle affirmes none but a spirituall person can comprehend 1 Cor. 2.14 as being hid from all ages and generations and manifested onely to the Saints Col. 1.26 27. and that by God himselfe Mat. 11.25 Those things which are of a mixed nature 3. Mixed are spirituall things expressed and represented by such as are naturall as are the Word and Sacraments For in the word the phrases and formes of speech are according to nature and of use amongst naturall men but the things meant and expressed by them are spirituall And in the Sacraments the elements and the Sacramentall actions by which they are used and applied we know are naturall but those things that are represented by them are wholly Mysticall and Spirituall in both the naturall man understands the phrases expressions and rationall discourse in the Word and in the Sacraments not only the visible Elements and actions but their signification also but the things signified in both seeing they are such as eye hath not seene and that cannot be comprehended by any Naturall meanes they cannot be understood by any naturall man All the difficulty in unfolding this truth lyes in interpreting this terme Spiritually 4. Spiritually a word that may be taken in a double sense as is also the word Spirit whence it is derived For a spirit in strict signification is that which is absolutely and meerely so and in that sense the name is appropriated to God alone Iohn 4.24 According to this sense Spirituall is that which is of or belonging to God or heavenly and spirituall Comparatively a Spirit signifies that which is lesse grosse or materiall to which is opposed grosse carnall and sensuall both senses may be included under this terme in this place Againe to comprehend spiritually may be referred First to the object comprehended Which referred to the object imports 1. to comprehend that in things which is spirituall Or by a Spirituall Light to comprehend all things and so it signifies to comprehend that which is spirituall in that object Secondly it may be referred to the meanes and it signifies to comprehend things by a spirituall light or judgement Lastly referred to the manner it implies to comprehend in a Supernaturall way which we specially intend in this place though withall we include both the former senses What it is to comprehend or understand things spiritually is hard to expresse as it is hard to describe what it is to see or heare which are well knowne to such as see or heare but is impossible to be described so distinctly by discourse Resembled by sight to which faith answers The Scripture sets it out by resemblance of outward senses as Heb. 5.14 and amongst the senses sets out the two wayes of discovering things spiritually faith by sight and experience by taste So Abraham beleeving Christ by faith is said to see his day Iohn 8.56 And taste which shadowes out spirituall experience Moses to see him that is invisible Heb. 11.27 And againe we are said to taste that is prove by experience that the Lord is good 1 Pet. 2.3 both are joyned together Ps 34.8 The two severall wayes of comprehending things spiritually Faith and Experience we are now to enquire into describing them as plainely as the nature of them will give leave SECT III. Of Faith and the two sorts of faith Historicall and Iustifying FAith or beleeving is in common use of speech taken for inclining strongly in opinion unto that of which we have no infallible assurance Faith not taken here as opposed to certaine knowledge and in that sense it is opposed to knowledge which signifies assurance of some thing upon certainty Butimporting certain knowledge upon Divine testimony and that most commonly by some sense or other But amongst Divines Faith is commonly taken for a full perswasion of any truth upon Divine Testimony This Faith is usually distinguished into Historicall Temporary and Justifying Faith as for that which they tearme the faith of Miracles it concernes not the subject that we have in hand But because Temporary faith will hereafter appear to differ not in nature but onely in some degree from Historicall faith we shall need onely to entreat of that and Justifying faith at present The nature of true faith and the difference between that and the other which we call Historical will be most easily clearly discovered by setting downe a briefe description thereof True or justifying Faith described and by explaining the severall parts of it afterwards We therefore define faith to be a spirituall habite by which a Regenerate man having in himselfe upon a Divine testimony an evidence of the truth and goodnesse of the Promise and Covenant of eternall Salvation through Jesus Christ relies on him onely for everlasting life and blessednes We call Faith an habit Which is 1. An Habit yet unlike it 1. Seeing it is infused not gotten by use 2. And cannot as habits may be wholy lost because it much resembles those habits which are properly so called especially in this that it is hardly or according to truth never to be removed or wholly lost Although otherwise it differ from them in this that those naturall habits are acquired by use whereas faith is infused by the Spirit of grace if we respect the first planting of it in the heart
Notwithstanding it cannot be denied that when it is once rooted in the heart it may be and is further strengthened and perfected by continuall use and exercise as our naturall habits are The cause of faith is as hath beene already intimated the Spirit of Grace flowing unto a regenerate man from Christ his head 2. Infused by the spirit abiding in us and in respect of that cause as well as of the nature of it we tearme it a spirituall habit and so we finde it reckoned amongst the fruits or effects of the Spirit Gal. 5.22 And here we meet with the first difference betweene Historicall and Justifying Faith that they proceed from different causes the one being infused by the spirit of Christ dwelling in us the other the effect onely of naturall reason further inlightned at the most by the assistance of that Spirit as shall be farther proved hereafter The subject of justifying Faith 3. Into a regenerate person is onely a regenerate person For whosoever beleeves hath eternall life Iohn 5.24 into which there can be no entrance without regeneration Iohn 3.5 but in more expresse tearmes 1 Iohn 5.1 the Apostle affirmes that whosoever beleeves that Jesus is the Christ is borne of God Now historicall faith we know may be found in the Devills themselves Iames 2.19 And temporary faith which as we have intimated already is of the same nature may be in such as have no root Luke 8.13 that is as the Apostle expresseth it in another phrase 1 Iohn 3.9 No seed of God abiding in him nor is borne of God which is all one And from hence ariseth the second difference betweene historicall and justifying Faith that they are found in divers subjects the first even in the wicked the latter onely in the godly The kind of assurance which true faith is built upon 4. Which gives him an evidence we call an evidence as the Apostle also tearmes it Heb. 11.1 Who also in the same place expresseth the object of that faith by two different names given it in divers respects Things hoped for and Things not seene as also he expresseth the assurance of them by two other names Substance and Evidence Now it is true that by those different names the same things are meant for the most part although it be true that some of those things which we beleeve although they be invisible have notwithstanding a beeing in present and therefore cannot properly be said to be expressed by hope so that the things hoped for are but some of those things which we beleeve These objects Of things invisible Things invisible and Things hoped for and consequently yet to come Faith so apprehends as having withall a kinde of subsistence and visibility although in divers respects For looking at things which it beleeves it apprehends them as already having a being in the will and purpose of God and this it doth without errour as God without errour calls the things which are not as if they were Rom. 4.17 seeing they have a beeing in him although they have no subsistence as yet in themselves These and other objects which are not seen Faith makes evident that is beholds them by a spirituall sense though they be hidden from the bodily eye as Abraham in this manner is said to behold Christs day Iohn 8.56 which was not in beeing till many hundred yeares after and Moses is said to see him that is invisible Heb. 11.27 And thus is faith the substance of things hoped for and evidence of things that are not seene When we say that by faith we have a spirituall evidence And therefore makes no use of sense or reason and manifestation of things that are invisible to the outward sense we necessarily imply that this Faith makes not use in this apprehension of any naturall help either of Sense or Reason Not of Sense for things invisible cannot be the object of sense Nor of Reason which can help in this case little more then Sense seeing it receives information by Sense from whence it gathers things by way of discourse which indeed may convince a man that things are but can give him no evidence or Demonstration of the things themselves Hence it is that when a man comprehends things by Reason he may be able by discourse of Reason to inform another man of that which he knowes and by that meanes cause him to understand it as well as himselfe but in those things which are apprehended by Sense But apprehends the things themselves by spirituall sense he cannot doe so He can relate to another man what he seeth or heareth or tasteth but can neither make him see nor heare nor taste that which himselfe doth nor if he be one that never had use of those senses make him by any discourse understand either what the object is that he apprehends And therefore cannot by discourse make another understand what he feeles or how his sense is affected by it or if he have the use of the same senses make him able by his discourse to apprehend the thing it selfe which he discernes in its proper species though he may breed in him some conceit of it by an imagination of some other thing of the same kinde which that person himselfe hath apprehended by the same sense before So is it in matters of faith he that beleeves cannot many times give a reason why he beleeves nor at any time represent unto another that which is manifested unto him nor shew him what satisfying delight and sweetnesse he findes in those things which he beleeves he can onely in generall manifest unto him that he findes the tender mercies of God exceeding great Psal 119.156 his thoughts towards us precious Psal 139.17 his Testimonies wonderfull Psal 119.129 and exceeding sweet ver 103. but cannot describe that excellency or sweetnesse which himselfe finds Yet seeing those things that are beleeved are also agreeable to right reason the reasonablenes of them the beleever may manifest to another but the evidence of them he cannot shew This evidence by demonstation historicall faith wants How justifying faith hath an evidence of the things which it apprehends we have seene Historicall wants this evidence as we shall see anon as having no further assurance of what it beleeves then that which Reason suggests which may rather be tearmed a conviction that such things must be then an evidence what they be And therefore differs from justifying faith not onely in degrees but in nature For justifiing faith is built upon a divine Testimonie Whence it is evident that those two kinds of faith are of different natures not onely of divers degrees because the grounds of assurance on which they are built are as farre different as Reason and Sense To cleare this truth fully we must consider the different testimonies upon which justifying and historicall faith are built For we shall find that true faith is built upon a Divine the other upon an Humane
great difficulty brought to submit fully to Gods will revealed much more to delight in it as we ought We are now to shew what this Preparation is and wherein it specially consists There needs indeed unto this work a double Preparation Adouble Preparation needfull 1. To the undertaking and resolving upon the duty 1. For the sluggishnes of our nature First to the undertaking Secondly to the performance of this duty For the undertaking of the work it selfe we need to be prepared with a firme and constant resolution before we goe about it Partly because of the sluggishnesse of our carnall natures to holy duties and our inconstancy and unstedfastnesse in persisting and going thorough with them to the end which moved holy David to strengthen himselfe thereunto with a solemne oath Psal 119.106 and partly because we know how dangerous it is to put ones hand to the Plough and looke back againe 2. For the danger of breaking of the work begunne To this resolution we must be strengthened 1. By the sense of our ignorance and perversenesse Luk. 9.62 which moved the same Prophet to resolve and promise to perform Gods Statutes alway even to the end Ps 119.112 Now the grounds upon which our hearts must be setled in the firmnesse of such resolutions must be drawn First from the sense of our own blindnesse and ignorance who of our selves have not the knowledge nor understanding of a man as Agur acknowledgeth Prov. 30.3 as indeed every man is brutish by his owne knowledge Ier. 51.17 and withall by that ignorance of ours being alienated from the life of God and past feeling without speciall grace preventing are given over to all lasciviousnesse as the Apostle sets out such a condition Eph. 4.17 18. made to be ensnared and taken for a prey Isa 42.22 Nay besides that we are men of untractable spirits naturally averse from and opposite to all Gods Counsells Rom. 8.7 and bent in our own resolutions to doe what is good in our owne eyes though we say not so much in expresse tearmes with the Iewes Ier. 44.16 All which considerations laid together are great motives to awaken our hearts to apply our selves to the study of the Scriptures 2. By assurance that this is the onely meanes ordaned by God to help both as the onely meanes to inlighten our eyes Psal 19.7.8 and to subdue the thoughts of the heart to the obedience of Christ 2 Cor. 10.5 Secondly we must be well assured that there is no other meanes ordained by God but the Word alone to help us out of this dangerous condition That is the light that shines unto us out of a darke place to which we must take heed 2 Pet. 1.19 the onely light to our steps Psal 119.105 Without which whosoever speakes there is no light in him Isa 20.8 now as there is no other meanes of true knowledge but the Word so we must understand that this is so full of heavenly Wisdome that it is able to make one wise to Salvation 1 Tim. 3.15 Wiser then our teachers then our enemies then the ancient Psal 119.98 99 100. And that it is not more full of wisdome then of power quicke and powerfull Heb. 4.12 the Power of God to Salvation Rom. 1.16 able to clense the wayes even of young men Ps 119.9 in a word sufficient to convert the soule Psalm 19.7 The heart of man being thus once sensible of the miserable and dangerous bondage into which it is brought by ignorance and perversnesse and being with all assured that the Word is both a lampe and light Prov. 6.23 and besides that as a fire and hammer as it is resembled Ier. 23.29 able by the power of God to master and bring under those rebellious thoughts of the spirit which no earthly power can subdue cannot but be effectually moved to a resolution and earnest desire to make use of it for the freeing himselfe in that dangerous condition in which he stands at present by his blindnesse and perversenesse of spirit As it fared with Iacob who seeing nothing before his eyes but famine and death when he had once beene informed that there was corne in Egypt resolved to have it whatsoever it cost yea though he were to hazard his beloved Benjamin in the voyage Gen. 41.1 and 43.24 As likewise upon the same consideration the lepers adventured their lives in the Assyrians campe 2 King 7.4 5. And indeed a desire kindled in the heart of a man upon such effectuall motives will neither suffer him to be idle like the slothfull man who had rather starve then labour Prov. 21.25 26. nor yet wavering and unconstant because he will still finde in himselfe the same powerfull motives urging him forward to goe on in this worke which drew him unto the undertaking of it at the beginning But the most prevalent meanes 3. By the delight which we may finde in the use of it to keep a man on constant in the use of this holy Ordinance especially with desire and cheerfulnesse is not so much the great necessity that drives him to it as the delight that he finds in the Word for the wonderfull wisedome revealed therein Psalm 119.129 the Purity of it ver 140. together with the absolute perfection of it every way which drew holy David to the continuall Meditation of it ver 96 97. yea for the sweetnesse of it ver 103. arising out of the sutablenesse of it to his sanctified Nature but most of all for the great profit that it brings sundry wayes Preparation 2. To the practise of the duty when we goe about it expressed Psal 19.7 8 11. and 119.9.11 50 98 138. Prov. 2.11 12. and 3.18 23 24. and in sundry other places A mans heart being thus confirmed with a full purpose and setled resolution to undertake and continue constantly in the study of the holy Scriptures must be more particularly prepared to the work it selfe when one goes about it In the first place one must be carefull to free himself from all incumbrances that pester the heart Secondly he must awe his heart with a holy reverence both of the Word it selfe and of him that speakes in and by it Thirdly the soule must be quickned with a spirituall appetite and desire after it Fourthly Faith must be stirred up and strengthened ot believe it Fiftly the heart must be made soft and tender to admit and entertain it Lastly all must be closed up with an effectuall prayer for the Spirits assistance to give life and power to the Word to work upon the heart and conscience effectually The first work 1. By cleansing the heart when we come to read the Scriptures is to cleanse the heart as men do the ground where they cast in their seed that we sow not among thornes Ier. 4.3 Unlesse vessels be emptied whatsoever we powre into them runnes over 1. Of all naughtiness Now the heart must be cleared in generall of all superfluity and naughtines Iames
and study of the Scriptures is evident by our use and custome in ordinary things of this life We chuse and husband our grounds according to the nature of the seed wherewith we intend to sow it and according to the nature and condition of that matter wherewith we fill our Vessels wee make choice of them appointing some for dry things and others for moist and fit them diversly for foul or clean In like manner must we consider the nature of the Word if we mean to order our hearts aright which are the grounds that must receive this holy seed the Vessels that must contain this precious balm We must therefore consider that the word is a pure word Psalme 119.140 that we may cleanse and purifie our hearts for the receiving of it We must know that the Law is spirituall Rom. 7.14 and heavenly James 3.17 that we may labour for spirituall and heavenly mindes to entertain it we must apprehend it as a word of power and authority the voice of God that mighty Creator of Heaven and Earth before our hearts can be subdued to receive and entertain it with that meeknes Jam. 1.21 and trembling of heart Isa 66.2 which is required We must be perswaded that it is a sure word 2 Pet. 1.19 a faithfull word Tit. 1.9 a vision that will not lye Heb. 2.3 as proceeding out of the mouth of him that cannot lye Tit. 1.2 or else we shall never be prepared to embrace it with faithfull and beleeving hearts without which the word cannot profit us at all Heb. 4.2 In the next place 2 By observing the end wherat the Scriptures aim we must take knowledge of the end wherefore the word was given if we mean to use and apply it as we ought seeing we know one cannot use an instrument aright unlesse he know for what use it was made Now the principall ends for which the Scriptures were given were First the manifesting of God unto us 1. Making God known to us 2. Directing our ways that we may honour him as God Secondly the directing of us in the course of our conversation not onely by informing our judgements but by obliging our consciences to guide our selves by the rules proposed therein in the course of our practise Wherefore the Prophet David used Gods Law as a lanthorn to his feet Psal 119.105 thinking on his ways that he might turn his feet to Gods testimonies v. 59. remembring that the things which are revealed 3. Yea converting the soul belong to us to do them Deut. 29.29 So that as the power of the Scriptures is to purifie the soul 1 Pet. 1.22 and convert it Ps 19.7 so the use of it besides is to make the man of God perfect unto every good work 2 Tim. 3.17 that so it may prove the power of God every way both to sanctification and salvation as the Apostle affirms it to be Rō 1.16 Without the knowledg of this principall scope whereat the word aims it will be impossible either to observe what we ought in reading the Scriptures or to apply them aright That we may therefore give fit directions for the profitable reading of the Scriptures it manifestly appears to be necessary to enquire first both into their nature and scope And as for their nature it cannot well be opened unlesse we consider the Author by whom the Scriptures were given from whom withall flows their authority the instruments by which they were conveighed to the Church and the matter or subject which they handle wherewith if we take in the scope at which they aim their necessary use unto us their power to command us and ability to work effectually in us and lastly their infallible and undoubted truth and righteousnesse will evidently appear So that we shall have just occasion to handle in order these four points 1. The Author from whom ariseth the authority of the Scriptures 2. The Penmen by whom they were written 3. The matter or subject which they handle 4. The scope or end at which they aim CAP. II. Of the Authour of the holy Scriptures SECT I. That they neither could nor were fit to be given by any other then by God himself IT must be considered that at present we have nothing to doe with Atheists Pagans Jews or Turks that deny the Scriptures either wholly or in part so far are they from acknowledging them to be Gods word but onely with such persons as admitting and allowing them to be the word of God doe yet want some clearer light and fuller evidence to work into their hearts a more certain perswasion and more feeling impression of that truth whereof they are convinced that all that is within them even their whole heart may not onely bow and stoop but be wholly thrown down and laid flat on the earth before this mighty scepter of the kingdom of Christ Wherefore we shall not need to bring in all the arguments that are used and taken up by others to prove the Scriptures to be Gods word but passing by amongst them such as are more obscure and farther deduced shall content our selves with such plain evidences of this truth as may be best understood of the simple and appear at the first view as being lively characters imprinted on the face and body of this sacred Book by that divine Spirit that composed it Before we lay open these evidences it will be needfull to demonstrate that it is neither possible nor fit that these Scriptures should flow from any other fountain then the most sacred breast of that holy Lord who is the onely fountain of all wisdome and truth and the God of all soveraignty and power A truth which will be easily acknowledged if in the first place we take notice that it is generally confessed that the Scriptures are or at least contain that Law which is left unto the Church of God for the right ordering thereof in all things which also is evident to all that read them And yet that this truth may be more fully cleared it will not be amisse to establish these two Positions First That the Church of God must have a Law Secondly That this Law can be found in no other books but the Scriptures That Gods Church must have a Law That Gods Church must have a Law proved 1 t By the light of Nature directing all societies to govern by Laws and that as it is a Church I conceive no sober man will deny if it were not proved being so clearly manifested by the constant practise of all Nations and societies of men from the beginning of the world as having found the establishing of laws the onely means of preserving themselves from ruine The truth is there was never found any Nation so barbarous that was not governed by some kinde of Law or other If then the light of Nature directed all men generally to the use of laws as the main band of humane society and the best remedy against confusion and ruine that
by vertue of another under whom it commands is humane 2. In the subject matters prescribed 1. Principles of faith The second difference between the Authority of God and man is in respect of the subjects or matters prescribed which are either principles of saith or rules of life for the former because God is true every man a lyer Rō 3.4 therefore in grounds of faith Which only God can deliver 1. Because many of them are unsearchable by man we admit no testimony but Gods alone for two reasons First the imperfection of our knowledge arising partly by the nature of the things to be beleeved whereof many are unsearchable by mans wisdome and therefore must be revealed by the Spirit 1 Cor. 2.11 12. and partly from the weaknesse of the means of our knowledge which is the information by sense that looks onely on the outward appearance 1 Sā 16.9 so that it is impossible that man should know any thing in matters of faith but by revelation from God which also he apprehends weakly and imperfectly So that in matters of faith there is no infallibility in mans knowledge and that which is depends upon the credit not of the man but of the Spirit which reveals it Another reason why mans testimony is no sufficient ground of faith 2. Because men may lye is because men may deceive as well as be deceived wherefore though they often speake truth we are not sure that they doe so always because it is not contrary to their nature to lye Whereas Gods knowledg is infallible 1. Because he hath light in himself 2. And knows by vision not by discourse as it is unto Gods Tit. 1.2 Neither of these imperfections are found in God whose knowledge must needs be every way perfect because he sees by his own not by a borrowed light which must therefore be without any mixture of darknesse 1 John 1.5 And because the means of Gods knowledge is by vision not by discourse yea by such a sight as pierceth through the very nature of all things seeing God himself is in and through all Ephes 4.6 Besides the most of the things which we beleeve 3. And must needs understād what he freely gives are things freely given us of God 1 Cor. 2.12 which therefore he must needs understand fully seeing the spirit in man understands the things of a man although no man else know them 1 Cor. 2.11 Now in the next place there can be no more question of Gods fidelity in revealing then there is of his infallibility in understanding all things seeing truth is Gods nature And can no more deceive then be deceived which therefore he can no more swerve from then from himself So seeing we finde Gods testimony every way infallible and mans uncertain it must needs be granted that it is peculiar to God alone to establish grounds of faith Againe for the regulating of mans practise 2. And rules of life onely to be prescribed by God 1. Whose will is infallibly good 2. And the duties prescribed are his services there is a wide difference between Gods and mans Authority for if we respect the substance of duty that can be prescribed by none but God alone both because onely his will is infallibly good Psal 143.10.119.39 and therefore only fit to be the rule of righteousnesse and besides because the duties commanded being all of them immediately or mediately services unto God it was most fit that God alone should appoint the duties of his own service The truth is in matters of practise mans authority hath to doe only in two things First in applying the rules of morall duties to particulars for the preservation of order and peace thereby Secondly in compelling men to obedience in such duties as are prescribed In brief then divine Authority establisheth principles of faith and prescribes the substance of morall dutie humane authority meddles not in laying down any grounds of faith at all and in morall duties prescribes not the substance but onely the order and manner of outward performance of that which divine authority hath commanded The third difference between divine and humane Authority 3. In the extent of this authority which bindes the consciēce belonging onely to God is in the extent of them both Humane authority being ordained for preservation of order and by it of peace in civill society for the furtherance and supporting of godlinesse and honesty 1 Tim. 2.2 reacheth no farther then to binde men to conform to order in the course of their practise but divine Authority having an higher scope even the renuing of the heart and bringing under the thoughts thereof to the obedience of Christ 2 Cor. 10.5 bindes the conscience that is both the judgement of man to allow that which is commanded as holy and just with the Apostle Rom. 7.12 and the will to choose it as good and the affections to embrace it Rom. 7.22 accordingly yea the whole man to follow it with the strength of constant endeavours after the Prophet Davids example Psal 119.106.112 Hence it follows that in obeying mens commandements he that doth what Authority requires so he perform it in a willing submission thereunto in obedience to God which the Apostle cals obeying for conscience sake Rom. 13.5 hath performed his duty neither hath cause to judge himself a transgressour though he approve not the law it self as good and holy nay though upon good ground he think the contrary to that which is commanded more fit and convenient so he think not so out of any self-conceipt rash judgement or distaste of the Authority that commands But in obeying Gods Commandements it is far otherwise For though a man fulfill the law in the outward act yet if he allow it not as holy and just if his endeavour be not to conform his will to Gods will therein if he rejoyce not in performing it as a good man doth Prov. 21.15 his own conscience ought to condemn him as a transgressour and sinner against God at least in some degree So then divine Authority bindes the conscience by a double band both of the power that commands and of the justice of the commandement but humane Authority bindes onely by vertue of the power that commands not by the equity of the commandement further then it agrees with Gods law or conduceth to order and peace for which Authority was established The last difference between divine and humane Authority 4. In the sanctions annexed to the precepts is in respect of the sanctions annexed to their laws which are proportioned to the nature and quality of the obedience required and to the power of him that requires it For Gods commands in his laws are specially inward holinesse righteousnesse love c. and that under the penalty of the curse and wrath of God 1. Reaching to the soul 2. And reaching to eternity to bee poured out on the soul as well as on the body both in this life
in all things else respect to his own glory For the advancing of his own glory 1. Our faith bearing witnesse to his Al-sufficiency Truth 2. Our obedience to his Authority Righteousnesse Yet are not all things in Scripture alike necessary which is testified at least by our faith and obedience For our relying on him by faith bears witnesse to his sufficiency faithfulnesse truth as our obedience in submitting chearfully to his will in all that he commands acknowledgeth his Authority Wisdome and Holinesse So then this will of God in requiring of us these conditions is every way just as well as free Now when wee say the grounds and rules of faith and obedience contained in Scripture are necessary to salvation we mean not that all are of like necessity Ignorance or unbeleef in God or Christ excludes absolutely from salvation John 3.18 so doth not ignorance or unbeleef in some temporall promise although it cannot be excused from sinne In brief then when we say all things necessary to salvation are contained in Scripture we mean both that the things written therein are necessary to that end although not alike necessary and that there is nothing necessary to that end that is not to be found there We are next to shew what we understand by this tearm containing Scriptures containe things 1. In expresse tearms 2. By necessary consequence Now things may be contained in Scripture either expresly and in plain tearms or by consequence drawn from some grounds that are delivered in Scripture and one of these two ways all grounds of faith or rules of practise are to be found in these holy writings It is no where affirmed in Scripture in expresse tearms that the holy Ghost is God but we read 1 John 5.7 that the Father the Word and the holy Ghost are one and from thence infer by necessary consequence that the holy Ghost is God because he is one with the Father who is God We are no where in precise words commanded to baptize infants but from the precept given to the Fathers to circumcise them we take our selves to be warranted to baptize them because Baptisme and Circumcision are in substance one Sacrament Wee are no where expresly commanded to discover the fault of what we sell or to give a just value for that which we buy But we have generall rules commanding us to speak the truth from the heart Ps 15.2 To doe as we desire to be done unto Mat. 7.12 and forbidden to defraud our brother in any matter or goe beyond him in bargaining which imports as much Thus where all things needfull to be beleeved or done are not clearly expressed in Scripture yet they are implied and drawn out from thence by necessary consequence This truth that the Scriptures contain whatsoever is necessary to salvation is sufficiently ratified by evident testimony of the Word it self which sends us to the Law and to the Testimony Isa 8.20 tels us that in them we have eternall life John 5.39 that they alone are able to make the man of God perfect to every good work 2 Tim. 2.17 and wise to salvation ver 15. that the Law of God is perfect Psal 19.7 and though there be an end of all other perfections yet the commandement is exceeding broad Psal 119.96 that is comprehends all needfull things so that nothing is wanting in it Whence proceeds that curse upon every one that addes as well as upon them that take away from that Book Rev. 22.18 Yea besides this truth is consonant to all grounds of reason whatsoever our adversaries alledge to the contrary For first we have reason to presume It was fit that God should deliver his will in writing 1. As the most easie way to make it publike that God would take the easiest way for the instruction of his Church now it is evident that it is more easie to leave things upon record in writing then to charge them upon mens memories especially when they are many and consequently must burthen the memory whereas lying before mens eyes in writing they may easily be overlooked at all times without trouble If it be replied that traditions are few and may therefore be easily remembred VVe answer first they may bee infinite for ought we know seeing no man ever took upon him to tell us how many they are And secondly be they more or fewer yet they are more easily preserved by writing then by tradition as all men know Again it was fit that in teaching his Church 2. As the safest way to prevent corruption God should take the safest way and freest from errour as well for his own honour as for his peoples good both which must needs be extreamly hazarded and hindered by corrupting the truth with errours which lead men into perdition and can hardly be prevented by delivering the word by tradition partly because many mens memories are weak and a great part are negligent especially in things of this nature and lastly because many are maliciously bent against the law which the wisdome of the flesh cannot admit Rom. 8.7 whereas the word written being an unerring record easily helps the weak and convinceth the refractary by setting the undoubted truth before mens eyes Farther 3. As the best way to win credit to his Word seeing the word is the ground of faith it is fit that it should be so delivered as might win most credit and estimation amongst men Now we know that written records are most authenticall and of most accompt with men and therefore are fittest to work men to assent unto the truth of God It is true I grant that mens faith depends neither upon wirting nor tradition but upon the testimony of the Spirit that dwels within the godlies hearts manifesting that the truth proposed is the word of God Notwithstanding the outward credit which the Scriptures carry amongst men by which such as are won afterwards to beleeve beginne at first to think reverently of them and others that beleeved not are restrained from scorning or opposing them seems to be much furthered by the Authority that the writing brings unto those records which are received and submitted unto by the Church and commanded and countenanced by the testimony thereof Lastly 4. And as most honourable whereas there is so much honour done to all humane laws by which States are governed that they are composed into one body and preserved in books written or printed for that purpose it seems absurd that God should deliver his law thus by patches part by writing and part by tradition resembling the feet of Nebuchadnezzars image Dan. 2.33 part of iron and part of clay and unworthy both of the Majesty of him that gives the law and of the law it self that is given And if we may take precedent from former times we may say with our Saviour from the beginning it was not so For when God left the law to be delivered by tradition he delivered it
Justified Rom. Historicall faith assents to the truth of Gods promises 3.24 In these Promises both generall and particular an Historicall faith may beleeve both the truth and the goodnesse of them But the goodnesse of them to himselfe in particular he beleeves not which a justifying Faith assents unto and embraceth Justifying faith embraceth the goodnesse of them to himselfe in particular That it is good to draw neere unto God Psal 73.28 that his Law is good Rom. 7.16 his Judgements good Psalm 119.39 yea his very chastisements Psalm 119.71 all working together to good Rom. 8.28 Not onely because God who is good doth good Ps 119.68 but besides because all is sanctified and made good in Christ for whom one findes it good to accompt all things losse not onely his owne righteousnesse Phil. 3.9 but his owne will and desires which he casts aside desiring to be guided by his Spirit which is good Psal 143.10 seeking Wisdome Righteousnesse Sanctification and Redemption in Christ 1 Cor. 1.30 It is indeed impossible for any man to rely wholly on Christ Without which one can never be brought to affect Christ with all his heart unlesse his will be brought to choose and desire him for that excellency of goodnesse which is to be found in him seeing God hath planted in all Creatures man especially as strong desire of or propension to their owne chiefest good which cannot be destroyed without the destruction of Nature it selfe So that a man will never be brought to denie all things for Christ unlesse he be well assured that he shall finde in Christ that sufficiency that makes him more happy then all things can doe besides Now it may be easily Demonstrated that Historicall faith though it may assent unto the truth yet cannot embrace the goodnesse of the Covenant made by God with man in Christ For how can he who never yet learned to deny himselfe which no naturall man can doe thinke it good to abhor his owne righteousnesse or be pleased to have no ability in himself to any good no wisdome of his owne no will of his owne but to fetch all his Wisdome Righteousnesse Sanctification and Redemption from Christ to take onely the Will of Christ for his Rule To referre the glory of his best works unto God alone and to his honour as our Saviour requires Mat. 5.16 and the Apostle 1 Cor. 10.31 So then howsoever Historicall and Justifying faith seeme to embrace the same object namely the promise of Salvation by Christ yet to speake properly it is the same onely Materially but not Formally because though they embrace the same promise yet they embrace not the same thing in that promise Historicall faith acknowledgeth it to be true but onely Iustifying faith beleeves it to be good at the least to be good in particular to himselfe that beleeves From this different apprehension of the object of Faith ariseth another difference between these two kinds of Faith in the Minde of him that beleeves As a true Beleever doth For a true Beleever having in himselfe by the Spirit a cleere Evidence not only of the truth but besides of the goodnesse of the Promise which he beleeves and that to himselfe in particular is strongly carried after it with all the desires and affections of his Soule closing not onely with the Promise but with Christ himselfe tendred unto him therein For in all Regular Motions of the Spirit of man such as were Adams in his innocency and such as are those that are in the regenerate as farre as they are regenerate the Will is so guided by the Understanding that when that judgeth any thing to be the chiefest good the other cannot choose but embrace it So that a man clearely apprehending and judging that there is no true happinesse to be found but in Christ the whole heart necessarily relieth upon him and closeth fully with him denying himselfe wholly both in opinion and judgement and in purpose and choice Thus farre a true Beleever goes in embracing Christ But a temporary Beleever cannot How neare one that hath no more but Historicall faith may come unto him we are now to enquire The comming on of such a person towards Christ our Saviour himselfe describeth unto us in that parable of the Sower Mat. 13.20 21 22. but more clearely the Apostle Heb. 6.4 5. who sets out before us the distinct steps and degrees by which one may advance forwards towards the entertaining of the Promises of Salvation and Life and yet fall short at the last To begin therefore with the Apostles expressions in that place he tells us that one which may afterwards fall away and therefore was never truly one of Christs 1 Iohn 2.19 may notwithstanding be inlightned Although he may may taste of the Heavenly gift may be Partaker of the Holy Ghost may taste of the good Word of God and Powers of the World to come These particulars it will be needfull to examine severally in their order That a naturall man may be the gift of Illumination Be inlightned understand more of the Mysteries of Godlinesse then his naturall reason could teach him no man can deny and we have already shewed that this may be done without any change of the heart onely by the Improvement of Naturall Reason by the light of the Spirit Now when a man is thus inlightned and convinced by reason of the truth of those divine Misteries 2. And may have some Taste of the Heavenly Gift he may very well have some pleasing taste of that Heavenly gift mentioned in the next place not onely the gift of tongues and Prophecying called the gift of the Holy Ghost Act. 2.38 whereof the Apostle acknowledgeth that men out of the state of Grace may be partakers 1 Cor. 13.2 But besides of Christ himselfe and the favours and free mercies of God bestowed in him called the gift of God Iohn 4.10 and things freely given us of God 1 Cor. 2.12 which the temporary beleever apprehending and observing that they promise much good unto man may easily be delighted withall But this delight which such a man hath in these heavenly gifts can be but a taste as the Apostle calls it such as one hath of things that he never takes down nor much lesse digests to receive any true strength thereby in the Inward man Which comes far short of that full content which true Beleevers finde in Christ Such a taste the Hearer had resembled by the stony ground Mat. 13.21 affecting him with a present Joy and Delight as those things doe that have a pleasant taste such the Iewes found in Iohn Baptists Doctrine wherein they rejoyced for a season Iohn 5.35 But this taste comes farre short of that satisfying content which Godly men find in God Psal 116.7 and in his Word Psal 119.103 which moves them to love them above all things ver 127. and to cleave to them for ever verse 111.112 For if it be well
Creature but hold the Roote and Greennesse still it brings no fruit at all to perfection Luke 8.14 Such an one was Demas 2 Tim. 4.10 This Beleever is neither so heady nor sodaine in his affection or profession as is the former And yet although he knowes more of God and Christ and embraceth the Profession of Godlinesse with more advised deliberation and resolution then the former doth for all that for want of cleansing his heart of his inbred corruptions whereof earthly mindednesse is the chiefe he comes to nought at last The fault of this Beleever is that though his judgement be convinced of the excellency of God linesse notwithstanding he wants that cleare Spirituall Evidence of it which onely is able to winne the whole heart to embrace it and to abandon all things for it with S. Paul Phil. 3.8 And withall he never yet had a like full discovery of the vanity and emptinesse of those earthly things that bewitch his heart which causeth him to retaine the love of them still Thus he joynes the love of Christ So that he embraceth Christ with the world which the incompatible and of the world together which being incompatible and impossible to subsist together Mat. 6.24 Iames 4.4 1 Iohn 2.15 it must necessarily follow that seeing earthly affections had the first possession of this mans heart and being confirmed by long use and custome getting a stronger Root then God lines can have they will hardly give place as our Saviour tells us Mat. 19.23 and being the more prevalent of the two draw the greatest strength of the heart and of the desires after them so that Godlinesse wanting strength of affection to keepe life in it must needs grow weake and heartlesse This then being the nature of Historicall faith under which that which is Temporary is comprehended the difference betweene that and true Justifying faith appeares in these sixe things First in the cause Sixe differences betweene a True and Temporary Beleever the one proceeds from Naturall Reason the other from the Spirit of Sanctification Secondly in the subject the one may be in an unsanctified person the other is only in a man regenerate Thirdly in the kinds of assurance which is that the one is onely a Conviction in the other there is an Evidence Fourthly in the grounds of their assurance the one is a divine the other an humane Testimony Fiftly in the object the one acknowledgeth the truth of that which it apprehends the other withall finds and tasts the goodnesse of it Lastly in adherence the one embraceth Christ by mistake the other upon sound knowledge the one affects some imaginary good in Christ the other Christ himselfe with all his Heavenly treasures The one takes in the love of Christ to the love of the world the other casts out all to make roome for Christ Yet a true Beleever may faile in his practise But holds his Resolution still It is true that this true Beleever though he adheres firmly to Christ in his resolution yet he followes him not so fully sometimes in the course of his practice as S. Paul complaines of himselfe Rom. 7.15.19.23 and David Psal 119.176 which happens not onely by the lusting of the flesh against the spirit Gal. 5.17 but withall by the neernesse of the flesh to sensible objects by which the lusts thereof sodainly take fire and inflame the heart with inordinate motions ere the Spirituall part can make head against them Yet such a person holds his resolution still in generall to walke with God from whom he departs not wickedly Psal 18.21 But still loves his Law Psal 119.97 Delights in it ver 47. Rom. 7.23 Sweares to keep it Psal 119.106 and that to the end ver 111. and strives to make it good in his practise ver 59 60. Casting himselfe upon God for his assistance thereunto ver 133. This man may be likened to a Country newly Conquered And may be resembled to a Country conquered but not full quieted but not quieted wherein after the enemies Armies are broken and his strong holds taken in yet some lurking Rebells sodainly breake out and make head againe and robbe and spoile but shall never be able to winne the country out of the Conquerors hand or beate him out of the field For in a person Regenerate though the strong holds and imaginations of his heart be taken downe and brought under the Obedience of Christ 2 Cor. 10.5 yet the lusts which are rather Crucified then fully killed make head oftentimes against the spirit Gal. 5.17 but shall never be able to alter this mans judgement nor the ful resolution of his will to cleave unto Christ but he shall still conclude it is good for him to draw neere to God Psal 73.28 SECT IIII. Of Spirituall Experience the other meanes of comprehending things spiritually EXperience in generall Experience in generall described is may be described to be the Discovery by Sense and Knowledge thereby of something not evident in it selfe but manifested by some Event or Effect This generall Description of Experience may easily be applyed both unto that which is Naturall and to that which is Spirituall The later of these two being not easily understood in it self unlesse it be of those that finde it in themselves therefore hard to be expressed may not unfitly be shadowed by the former which is well understood of all 1. Knowledge acquired by Sense Experience we affirme to be a Knowledge not infused but acquired out of the Observation of the Events or Effects by Sense Whereby Reason guesseth at some inward thing that appeares not whereby Reason being informed guesseth at some inward and secret cause whence they proceed Wherefore brute beastes because they want Reason cannot properly be said to have Experience though they must be acknowledged to have something answerable thereunto as being by the helpe of Sense 2. Of things not Evident in themselves but manifested by Events or Effects moved to take or leave things which they finde agreeable or hurtfull to themselves This kinde of knowledge being grounded on sense is usually most certaine and generally most affects This Experience must be of such things as are not manifest in themselves but are onely discovered by the Effect as that Hony is sweet and Wormwood bitter because the taste by often taking them proves them to be so though neither of them can be outwardly discerned But we are not so properly said to know Snow to be white by experience because it appeares so to the eye or to know a Man by experience when we behold one whom we never saw before But when by his Actions Words and Conversation we discover the inward disposition of his minde which appeares not outwardly we are properly said to know him by experience That inward thing Which may be either a quality or the very thing it selfe if it be of a Spirituall Nature which Experience thus discovers is oftentimes a quality in
some subject or other as that Fire is hot and Snow cold Sometimes the very subject it selfe if it be a thing invisible is likewise discovered by Experience As by Experience I know that there be Windes though I never saw them because I have heard the sound and felt the violence of them as our Saviour speakes Iohn 3.8 So the Experience of Gods Workes manifests that there is a God Ps 58.11 though no man hath seene him at any time John 1.18 That there is such a kinde of Naturall Experience as we have spoken of That there is Naturall Experience all acknowledge all men will readily acknowledge because all men finde it in themselves whether there be any Spirituall Experience it is no marvell though many men doubt because there be so few that have it For if few men had the sense of sight and all the rest of the world were blinde the generality of men that never had the benefit of seeing might perhaps doubt whether there were any such thing as light or colours or sight or no. Now that there must be Spirituall Experience if there be Spirituall Sense no man can deny And that there is such Spirituall Sense is evident by the Apostles Testimonies expresly naming Senses by which men discerne betwixt good and evill Heb. 5.14 And when Moses acknowledgeth that the Israelites had seene Gods wonders And there is Spirituall Experience is proved and yet denies that they had eyes to see Deut. 29.4 he evidently implyes that there is a double Sense one outward and Naturall and another inward and Spirituall To make this truth that there is such a Spiritull Sense yet more manifest If there be Spirituall Sense there must needs be Spirituall Experience There is such a Spirituall Sense let us but consider Godly mens Affections and whence and how they are raised For that affections are most commonly and alwaies most effectually moved by fense it is evident wherefore if there be Spirituall Affections it must needs be granted that there be Spirituall Senses that move them Now that Davids longing after God Psal 42.1.21 Panting after his Word Psal 119.140 Delight in the sweetnesse of it ver 103. 1. Because there are Spirituall Affections Trembling at his presence ver 120. Griefe for breach of his Laws ver 136. Zeale for it ver 139. and for his house Psal 69.9 are Spirituall affections is apparent seeing they were raised by Spirituall objects and consequently the Sense that apprehending them begat these Affections must be Spirituall 2. Because there is an ability to discerne and distinguish both Naturall Affections from Spirituall A farther argument that these Senses are Spirituall is this that by them men are able to discover not onely Spirituall things from Carnall but Spirituall things themselves one from another comparing Spirituall things with Spirituall things as the Apostle speakes 1 Cor. 2.13 And that not onely in their generall natures for so farre the understanding may judge of them but the very particular subsistence of the things themselves And Spiritual things one from another Thus a Godly man that hath the motions of carnall joyes feares sorrows c. when he feeles the like affections in Spirituall things is able to say of both this feare joy or griefe is Spirituall and that is carnall And when he hath felt Spirituall Agonies and heart-breakings is able to say when they come againe these are the very same that afflicted my soule heretofore as a woman that hath felt the Throwes of Child-birth can say when she feeles them againe these are the paines of travell Againe 3 Because men finde inward comfort and ease by Spirituall objects But none in outward and carnall things when Godly men finding themselves afflicted in spirit finde by their owne experience that carnall comforts releeve and ease them no more then Iacobs Children and Wives did him Gen. 37.35 or then Iobs friends helped him in his distresse whom he calls Miserable comforters Iob 16.2 But for all that carnall reason can say unto them they remaine still in darknesse without light as the Prophet speakes Isa 50.10 till God make them heare the voyce of Joy and Gladnesse Psal 51.8 till a Messenger in his Name assure them that there is a ransome accepted for them Iob 33.24 I say when carnall comforts worke nothing on them but onely Spirituall comforts ease their hearts as Gods word quickned David Psal 119.50.92 it manifestly discovers a Spirituall sense within which is affected with nothing but that which is Spirituall Of this Spirituall Sense 4. Because the same spirituall objects that affect the godly at some times at other times affect them not this is a farther Evidence that the same things proposed to the same or divers men though all godly affect them not alike at all times sometimes moving the heart in a strong manner whereas at another time they have little or no operation at all That message that God had accepted a Ransome had a great effect upon that distressed Man Iob 33.24 in reviving his spirit the same message by the mouth of Nathan 2 Sam. 12.13 wrought nothing for the present upon Davids heart which remained broken still Psal 51.8 And generally all godly men finde by their owne experience that those instructions reproofes and consolations which at some times awaken wound and revive their spirits at another move them no more either way then a charme doth a deafe Adder as the Psalmist speakes Psal 58.4 Which must needs happen because Spirituall Sense is at sometimes bepummed and awakened at other times Now they being still men of spirituall mindes and at all times understanding alike those things that are proposed no reason can be given why they are so ineffectuall at one time and powerfull at another but this that at some times Spirituall Sense being benummed they then heare onely by the hearing of the eare as Job speakes Iob 42.5 but at other times when those senses be awakened they taste and see and feele the same and consequently are affected as Iob was in that place and Iacob when he saw the Chariots sent to bring him into Egypt Gen. 45.27 No man knowes that he lives but by sense 5. Because we know that we have in us Spirituall Life which cannot be felt but by Spirituall Sense Naturally by Naturall sense and Spiritually by Spirituall Sense for the Naturall man understands not the things of the Spirit of God 1 Cor. 2.14 Now godly men know that they live by Faith in the Sonne of God Gal. 2.10 and feele in themselves the operations and motions of the Spirituall life both in seeking after those things that cherish it as Gods Law and Word Psal 119.130 131. Good company ver 63. and 101. especially Gods Spirit Psal 51.12 as also by shunning whatsoever might impaire it as evill practises Psal 119.101 wicked company ver 115. and by their delight in things agreeable to them Gods Love Psal 116.7 Holy
testimony which our Saviour calls the Revelation of flesh and blood Mat. 16.17 as the Apostle doth the other The Demonstration of the Spirit 1 Cor. 2.4 and a little after The Revelation of things by the Spirit which are understood onely of spirituall men ver 10.14 15. We call that a Divine testimony which is given by the Spirit of God to that spirit which is within a regenerate person For unto any testimony two things are required First the manifesting and presenting that which is to be credited or beleeved Secondly an ability in him to whom it is witnessed to understand it otherwise the proposing any thing by discourse to a beast that wants reason to understand speech or the relating of any thing to a man that hath reason in the Greeke tongue who understands no language but English is no testimony no more then it is to a deafe man that cannot heare Wherefore to make a divine testimony there must be both a divine testimony unto a man and withall a mind in him able to understand that revelation First therefore the Spirit of God must reveale and manifest unto a man that truth that is to be beleeved as the light discovers any visible object Next there must be in that man a light planted in his heart which the Apostle 1 Iohn 5.20 tearmes An understanding to know him that is true as the light or visuall faculty is planted in the eye or else he cannot comprehend that light that shines unto him For want of this inward light it was that the Israelites who had seene with their bodily eyes all Gods wonders and by reason were forced to acknowledge that they were wrought by the finger of God yet are truly charged by Moses not to have an heart to perceive nor eyes to see nor eares to heare unto that day Deut. 29.4 The evidence then which a true beleever hath of any truth of God By way of Demonstration farre different from conviction by reason which he embraceth is the manifesting of that truth unto the spirit not onely by a form of words to the naturall understanding but beyond that by a kind of Demonstration unto the spirituall minde as the evidence of any object to the eye is by the shining of the light upon it which makes it appeare to be such as it is This kind of testifying or evidencing things in a spirituall way the Apostle calls Rom. 8.16 As representing the things themselves in their proper species the witnessing of Gods Spirit with our spirit mentioning expresly two spirits whereof if either be wanting there can be no divine Testimony The beholding of Divine truths with a such spirituall eye represented by way of Demonstration is so necessary that without it men could not be witnesses Without which beleevers could not be Gods witnesses or at least sufficient witnesses to Gods truth For he that will testifie any thing upon credit must see it with his owne eye or discerne it by some other sense of his owne Otherwise he that testifieth a truth upon another mans relation beares witnesse rather to the relator then to the truth related So that to make men witnesses to Gods truth they must not onely have it related unto them but besides further manifested by way of Demonstration and spirituall evidence that they may say with the Apostle 1 Ioh. 1.3 That we have seene with our eyes and looked upon declare we unto you Which not onely winnes much credit with others but mightily affects the person himselfe as it did Iob when he thus saw God Iob 42.5 and Abraham when he saw Christs day Iohn 8.56 It is evident then that true Faith is grounded upon a Divine testimony Whereas Historicall faith rests on an humane Testimony In the next place we must make it appeare that Historicall faith relies onely upon an humane testimony Now it cannot be denied that the truths of Divine mysteries though they cannot be found out by mans reason as the Apostle tells us they never entred into mans heart 1 Cor. 2.9 yet are they all consonant to right reason and it is as evident that the testimony of reason Embracing divine truths is an humane testimony I say then that historicall faith rests not upon the evidence or demonstration but upon the reasonablenesse of divine truths 1. For the reasonablenesse of them rather then upon Gods testimony of them which therefore mans reason cannot but assent unto For example the Creation of the World Resurrection of the body Incarnation of Christ and may be acknowledged by reason to be possible upon the supposition of Gods Almightinesse yea and fit to be done by him whose scope is to make knowne his Power Psal 106.8 and to magnifie his Word that is 2. Or if on the testimony of the Scripture yet upon an humane testimony Because he beleeves the Scriptures themselves 1. Either upon the Churches testimony of them 2. Upon the reasonablenesse of truths delivered therein his mercy promised in his Word above all his workes Psal 138.2 to set out in ages to come the riches of his grace Eph. 2.7 So that howsoever these are Mysteries of faith yet seeing Reason which is an Humane testimony may approve them it is evident that an Historicall faith beleeving these things for the Reasonablenesse of them is but meerely upon an Humane Testimonie Nay if he should goe a steppe further and beleeve any thing that is written in the Scriptures for the Testimony of the Scriptures yet still he beleeves upon an Humane testimony because he beleeves the Scriptures themselves upon Humane testimony as upon the generall consent for the Church which receives the Scriptures as the Word of God or upon the probability and reasonablenes or of the things therein delivered lastly upon the observation of the Truth of those holy writings in most things which makes them beleeved to be true in all For the Assent unto one thing for another is built upon that to which we first give our Assent As a stone in a wall though it lies immediately upon that stone that is next under it yet is indeed supported by the foundation which beares up all the building We see then a wide Difference between Justifying and Historicall faith in the cause subject and ground of Assurance we shall finde no lesse in the Object Now the generall Object of Faith we know is Gods Word and Promise which onely is a sure ground to build Faith upon as being the Word of the God of truth Deut. 32.4 A fourth difference betweene justifying and Historicall faith in the Object of both who cannot lye Tit. 1.2 or denie himselfe 2 Tim. 2.23 or change his minde Num. 23.19 So that his Word must needs be Everlasting Ps 119.144 founded for ever v. 132. upon two unfailing foundations his Everlasting Truth and unresistible Power But the particular Object of justifying Faith is Gods Promise of Reconciliation and Salvation by Christ in whom onely we are