Chara tēs pisteōs The joy of faith, or, A treatise opening the true nature of faith : its lowest stature and distinction from assurance, with a scripture method to attain both, by the influence and aid of divine grace : with a preliminary tract evidencing the being and actings of faith, the deity of Christ, and the divinity of the sacred Sciptures / by Samuel Lee ... Lee, Samuel, 1625-1691. 1687 Approx. 433 KB of XML-encoded text transcribed from 132 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2). A49957 Wing L891 12086353 ocm 12086353 53756

To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication Creative Commons 0 1.0 Universal. This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.

Early English books online. (EEBO-TCP ; phase 2, no. A49957) Transcribed from: (Early English Books Online ; image set 53756) Images scanned from microfilm: (Early English books, 1641-1700 ; 74:10) Chara tēs pisteōs The joy of faith, or, A treatise opening the true nature of faith : its lowest stature and distinction from assurance, with a scripture method to attain both, by the influence and aid of divine grace : with a preliminary tract evidencing the being and actings of faith, the deity of Christ, and the divinity of the sacred Sciptures / by Samuel Lee ... Lee, Samuel, 1625-1691. [18], 247 p. Printed by Samuel Green, Boston : 1687. First three words of title transliterated from Greek. Reproduction of original in Huntington Library. Marginal notes.

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

eng Faith -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2009-09 Assigned for keying and markup 2009-10 Keyed and coded from ProQuest page images 2010-01 Sampled and proofread 2010-01 Text and markup reviewed and edited 2010-04 Batch review (QC) and XML conversion

Χαρα' τηζ Πιζεωζ

THE Joy of Faith OR A TREATISE Opening the true Nature of FAITH, its loweſt Stature and Diſtinction from Aſſurance, wi •• a Scripture Method to attain both; by the Influence and Aid of Divine G •••• with a preliminary Tract evidencing the ••• ing and actings of FAITH, the De ty 〈◊〉 Chriſt, and the Divinity of the Sacred SCRIPTURES.

2 Cor. 1.24. We have no dominion over your Faith but are helpers of your JOY: for by Faith ye ſtand. Phil. 1. 5. I know, that I ſhall abide and continue with you all for your furtherance and JOY of Faith, &c. Auguſtin Confeſſ. L. 6. C. 4. De Deo Medicamenta fidei confeciſti & aſperſiſti ſuper mo bos orbis terrarum.

By Samuel Lee. M. A. Sometime Fellow of Wadham Colledge. Oxon.

Boſ on, Printed by 〈…〉

To his highly Honoured Friend, Sir John Thomſon, Knight and Baronet; and his moſt pious and vertuous Conſort the Honourable Lady, the Lady Frances: Grace and Peace. Honoured Sir,

IT pleaſed the Lord in his holy Wiſdom to afflict me with a Fever in the moneths of July and Auguſt, 1684. and in his own due time to command its departure. As an offering of praiſe and thankfulneſs to the Majesty and Mercy of God I thought of compoſing this Tract, though under the remaining weakneſs derived from an autumnal distemper: yet thereby I humbly hope ſome benefit may arrive to broken and tempted Spirits. For though my mouth be ſhut and ſilent as to Publick Service, yet I ſhould greatly rejoice, if my heart could be opened in Print, to help and towards heaven. The Dedication is proper to your moſt noble perſon, if you pleaſe to accept, what would be an infringement of dut not to preſent to you who have ſo often refreſhed me and mine in my privacies and retirements, kindneſſes not to be bur ed in the grave of ingratitude: but to be acknowledged before the Sun. Your Library was alſo moſt kindly opened to my uſe: wherein ſtands many an anc ent Author, calling aloud for converſe, and reaching out his auxiliary hand and pointing at the state of C riſtian t in former and purer ages. There did I first conſider of the conſignation of the Canon of Scripture which is toucht upon in theſe Papers but might be much more amplified and adorned: had I more constancy of abode and ſupplies of the yet remaining Records of the firſt five hundred years that have happily ſurvived the flaming fury and rage of the barbarous Goths and Vandals and other waſters of both the Eaſt and Weſtern Empire, which might have conduced to the compleating of ſuch a work. But we muſt wait the times of Divine Wiſdom in appointment of any ſuch happy ſeaſons to view thoſe deſirable monuments.

But why print? and why on ſuch a ſubject? and why now? I anſwer to the firſt and third becauſe being interrupted in my greateſt work, I would gladly be ſome way uſeful in my generation: It may be, ſome that mourn in ſecret, and others that are as yet not called, but under the Election of Grace may atten d and meditate on theſe things. Tho Preaching or Printing prevail but little with this degenerate age, (Jer: 6.29.) though the Bellowes be burnt in the fire, and the lead conſumed which was appointed to purify the droſſy Oare: yet with Jeremy and Eſay, and Pau we must in our ſeveral ages keep on, where God opens the door of opportunity for us, tho Iſrael be not gathered, let the Labour of faithful Workmen wait for its reward from the Lord of the Harveſt. Tho we for our Labour of love be accounted as the ſhavings and off-ſconrings of all things to this day: tis but for this life: (1 Cor 4.13) tho all the filth and garbage of the tongues in the ſtreets of Aſhdod be flung into our Carts, we muſt carry away the burden patiently, and meekly wipe off the ſoile from our names and faces. Tho our preſence be a burden to many houſes, and our testimony leſs minded than the piping of Children in a Market place, (Luk 7.32.) yet our Lord commands us to perſiſt, till he relieves us. But that which I muſt every where own, Worthy Sir, give me the favour I pray, and leave to testifie: that your reverence in hearing and accepting of their meſſages, as of the Lord's Embaſſadors hath been alwayes very exemplary, and I hope will return into your boſom with a Prophets reward who have been an Obadiah to them in the time of ſpiritual Famine.

But Secondly, Why on ſuch a Subject?

I Anſwer, Tho many have written, yet tis inexhauſtible: beſides methods may vary, and variety breeds delight, if joyn'd with brevity. If I have laid the foundation of ſuch a Diſcourſe in the beginning a little deeper than uſual upon the Divinity of Scripture, and the Deity of our bleſſed Lord: I hope and beg that the Learned, Wiſe and Pious would not count that or any part, a digreſſion too improper: heartily wiſhing, it may ſucceed like Auſtin's going providentially out of his way in a Sermon and beyond his intention,Poſidonius in ult. Auguſtin, Cap. 15. p. 869. Tom. 1. as if he were ſent on purpoſe to find out and convert Firmus from the Manichees, as it proved.

There be many, that underſtand not the nature of Faith, tho ſo often writ upon, ſtill afflicting their Spirits, as not having that Grace, becauſe they feel no aſſurance: To ſuch I principally direct and bend my ſtile, hoping and pra ing that no Soul toucht with inward ſincere remorſe for ſin: but reading and ruminating on ſo many d rect and poſitive promiſes, both to beginners and back-ſliders, (Iſai. 57.18.) will dare to deſpond, but come in freely to lay hold on the golden Scepter of mercy, and thereby of eternal life. As for the Baſilisk of Envy, I commend it to the piercing e e of Heaven, under whoſe protection I wrote theſe lines. Plin. l. 29. c. 4.

And now, worthy Sir, (not to be prolix) I moſt hu •• bly beg all the mercies of the new Covenant to be your portion, and that the noble vine on your houſe ſide may ſpread Branches like Joſephs (Gen. 49.22.) Pſ. 128.3. by the well & run over the wall; that your Sons may be as Olive plants grown up in their Youth, (Pſal. 144 12) that your Daughters may be as thoſe Marble corner Stones, poliſht after the ſimilitude of Solomon's Palace. That you may ſee your Childrens Children walking in the Truth and peace upon Iſrael, (2 Ep. Joh. 4.) and after theſe da es in the valle be received to the mount of transfiguration in Glory:

So Prayes Honoured Sir, Yours in all Goſpel Service, Samuel Lee. Abbots Langly Jan. 16. 1685.
The Preface.

HAving Obſerved, that many Chriſtians ſpend their Dayes in the Valley of Sorrow, and walking up and down very penſive, being full of Fears and Doubts about their eternal Eſtate, can perform no chearful Service to God, bring lit le honour to their Profeſſion, or comfort to their Relations, or any ſweet quiet to their own ſpirit: I often pondered what ſhould be the bitter root of all this Wormwood and Gall, and being very deſirous to deal in compaſſion, as having been under ſome tentations, I ſpake with ſeveral, and found upon conference theſe following to be the principal cauſes of this Bondage of Spirit.

The 1. Was great ignorance of the true nature of Faith, and of the main fundamental Truths of the Goſpel, which did amaze me to find upon ſearch in ſo many glittering, talking, but indeed ſhallow Profeſſors. 2. Another was the great Levity, Vanity, and Laxneſs of their lives, trifling out their precious time in fidling querks, tales and jeſts, to pleaſe ſome whoſe Trenchers they hang upon like the Paraſites in Theophraſtus, not li e the bleſſed People of the former age, who far outſhined us in the purity of Converſation, and therefore in the brightneſs of their aſſurance. 3. Others I obſerved to be of a froward, perverſe, ill-natur'd, ill-conditioned, ſower humor, full of prate and unprofitable multiplicity of words, cenſures, backbitings, hollowneſs of true friendſhip: often murmuring at God, and quarrelling with their Superiors. 4. Others I perceived to be naturally of a fearful, timorous, wavering, inconſtant, ſuſpitious ſpirit, ever learning, and never coming to the knowledg of the Truth. 5. And to end, moſt people extream worldly, couvetous, full of ſordid, overreaching tricks and cunning cheats in dealing, and unleſs for a ſhow, baſely backward to any excellent works of charity, and ſtrict in examining the poor, to find an evaſion which Jerom ſo complains of in ſome of his age. Such as theſe eat out the very power of godlineſs, and rob themſelves of the ſeaſon of meditation, Periclitatur religio in negotiis Piety is loſt in a crowd of worldly buſineſs with theſe and the reſt I muſt declare that the holy Spirit of God delights not to hold communion, as being fiery or miry Spirits.

Hereupon in my retirements (I hope by the Grace of God) I pitcht my thoughts (when I could not be ſo publickly uſeful as formerly) upon the compoſing a ſmall Treatiſe of the genuine nature of Faith, and in a peculiar Chapter to ſhew the individual connexion of Sanctification of heart and life in every gracious Believer.

In the management whereof, I thought it might not be inexpedient to lay its foundation upon the Doctrine of the verity of the Scriptures in one Chapter, and of the Deity of our bleſſed Lord in a ſecond after the Preface; the former being the Doctrinal object of Faith, & the latter the perſonal.

Now foraſmuch that in all Sciences there be certain Principles, on which their Theoremes and Maximes are built: we may conſider of the like in Divinity, that the Holy Scriptures, (2 Tim. 3.15, 16.) (being able to make us wiſe to Salvation) are the only true Baſis and Foundation, on which all the great Doctrines of Holineſs and Happineſs do moſt firmly inſiſt. In particular that great point of Faith, which bears it ſelf on the new Covenant of Grace, revealed in thoſe ſacred Pages. I thought meet therefore briefly to endeavour the proof of this high point, that the Scriptures of the Old and New Teſtament are the undoubted Word of the living God; and thereby to be received with all veneration imaginable as the ſolid fundamental of true Chriſtianity, & in ſpecial of the weighty Doctrine of Faith: And this I have the more willingly performed at the entrance of this Tract, that good Chriſtians may not (I hope) need to go otherwhere to draw: but have ſufficient to ſettle their Faith on this Foundation, tho it be more amply enlarged upon abroad.

Now whereas it may be ſaid that Principles are indemonſtrable, as in Mathematicks and other Sciences,Suarez. 5 to. Mettaph. L. C. we muſt underſtand that Maxim of the Principles of Eſſence and not of cognition or knowledg. It is ſo, as to the verity of Holy Scriptures, we cannot demonſtrate them any further (and tis enough) than that they are founded on the glorious Authority of the infinitely wiſe, true, and moſt holy God, as conſentanious to the verity and excellency of his nature, and publiſhed by his injunction, as the rule of life and means of communion with himſelf in eternal happineſs, The Lord hath ſpoken, and who ſhall not tremble? (Amos 3.8.) Oh that Majeſtick ſtile, (Ezek 14.4 &c.) [Thus ſaith the LORD] makes Men and Devils to quake, and rottenneſs to enter into their Spirits, when God ſets it home upon their Conſciences.

My Deſign then is to ſhew, that at the Revelation and Exhibition of the holy volumes, that I may both ſatisfie and confirm weak Believers, and convince (if poſſible) ſcoffing Atheiſts, that there were ſuch mighty Teſtimonies of their divine, original attending the diſpenſing of them to the Church and the World that may convince all of their Heavenly Off-ſpring! if perſons put not on the veil of wilful ignorance, (2 Cor. 3.15.) detaining the truth in unrighteouſneſs. And in the cloſe it will appear that Hyſtorical Faith well grounded is uſeful to true and ſaving Faith.

There are then two principal points which did await their ſliding down from Heaven into the hearts of the illuminated Pen-men inſpired by the Holy Ghoſt, and the uttering of them to the People in their diſtinct Ages, which may be comprehended in the firſt Chapter.

1. The wonderful Oracles and Prophecies mentioned in thoſe ſacred leaves, which have been punctually fulfilled in the ſeveral Generations of the Church. 2. The Divine Miracles above and beyond the power of nature; exhibited at thoſe two great junctures, the delivery of the Law by Moſes, and the promulgation of the Goſpel at Mount Zion. In the concluſion of this firſt Chapter, I intend (God willing) to treat ſomewhat of the conſignation of the Canon of Holy Scripture, a Point much deſired by ſome, and may be of uſe to others.

In the ſecond Chapter, let us ſpeak to the Deity of our bleſſed Lord: which indeed is the grand point of Chriſtian Religion, & the very Foundation of the Church of God, as Nicephorus Callistus reports a Story of a deep Cave diſcovered at Jeruſalem under the ruines of the old Temple (when the Jews by the permiſſion and inſtigation of Julian to contradict the Prophecy of our Lord, would needs attempt to build it again, but were beaten off by Thunder and Lightning) where they found within it upon a Stone Pillar the Goſpel of the Apoſtle John, fairly laid and preſerved. Let the Patriarch protect the truth of the ſtory: I mention it alluſively to this great Truth that lies at the Foundation of the true Church, that the Deity of Chriſt the principal deſign of John's Goſpel, is the only Rock laid by the Father in Zion, (Iſai 28.16.) without which our Faith ſinks, and all our hopes vaniſh. If that be a nullity, all is gone, Chriſtianity is a vain Profeſſion and our Bibles as to Chriſt and the new Covenant of Grace of no value.

Wherefore O Profeſſors of this true Religion hold theſe two points inviolable as your lives [The verity of the Scriptures, and the Deity of 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 quot 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 th 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, uxtorfji 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 Ʋniverſities 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 Ʋniverſe 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 〈 in non-Latin alphabet 〉 (if they pleaſe) and pry towards them 1 Pet. 1.12. but none except the Lion of Judah can 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 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 of wounded Spirits, and their conſolation under the darkeſt clouds and deepeſt confuſions, while we are in this valley of Dragons, which is the reaſon why truly gracious perſons wade and dive through Sickneſſes, Troubles and ſtrong anxieties; when wicked and ungodly men languiſh and periſh a thouſand times over and over, becauſe the former enjoy the ſweet influences of the Spirit of God in the promiſes of the Goſpel, to cool their conſciences and calm their ſpirits into a halcyon ſerenity, and ſometimes tread upon the Asp and Dragon without any fear. By theſe and the like meanes the Scriptures confirm and aſcertain themſelves like ſelf-evident principles: when the Spirit of God ſtrikes aſide the Curtains and Vailes of Ignorance, and purges the Corruptions out of the minds of men.

Let all the world rage in Storms of contradiction, and like him in Laertius, affirm Snow to be black, or another, that there is no ſenſe in pain, or boldly aſſert the Sun ſhines not, when I ſee it, or a cordial comforts not, when I feel it, Job. 6.4. Pſal. 38: 2. or that a troubled conſcience is but a melancholly fancy, when the Terrors of the Lord drink up the ſpirits of men. Theſe ſhould be ſent to Anticyrae, to purge with Hellebor for madneſs. Pray, what Energy or power can he in a printed paper in the reading of a Chapter, wherewith Auſtin and Junius were converted from ſin to God, or what powerful charm in hearing a mean Preacher, perhaps none of the Learnedeſt, like the bleſſed Fiſhermen of Galilee, to change the heart: if ſo many proud, haughty and rebellious ſinners, who of direful Perſecutors have ſometimes turned tender cheriſhers and protectors of the Church of God: Jer. 22.29. Pſal. 19.11. Heb. 4.12. Ezek. 2.4.3, 11, 17. were it not for the fire of the Word of the Lord of Hoſts that melts the Stone of the heart, and the hammer of that Word that breaks the rocks of the ſturdy Zanzummims all to powder; inſomuch that bitter ſcoffers have been changed into witty Tertullians, and turned their Satyrs into Panegyricks. Some moreſe Philoſophers have proved quick and acute diſputants in the primitive times to defend the Chriſtian Religion. What can that be imagined to be that works ſo ſtrange effects upon whole Nations from the Eaſt to the Weſtern-Indies, whitened the Black-Moores, civilized the hearts of Scythians more ferine, ragged, and bruitiſh, than the Rocks and Hyrcanian Tygers, that g ve them ſuck, and beautified the barbariouſly painted Britains far beyond the Oratory of the Gaules. It could be no other power than the awful dread of the Divine Majeſly, and the melting ſweetneſs of his mercy concomitant with his heavenly Word. Wherefore ſuch are juſtly to be ſuſpected for ſtrangers to the work of grace, like Nicodemus at firſt, tho a great Doctor in Iſrael, yet a great dunce in the excellenc point of the New-Birth: Or like that Doctor at Oxford ſometime ſince, that ſearcht his Dictionary for the word [Regeneration] and could not tell what to make of it, becauſe he found it not there. I ſay, we may greatly fear that they never felt this mighty power of the Spirit of God to change their hearts, Rom. 1.16. that dare talk ſo proudly and irreverently againſt the ſelfevidencing power of the holy Scriptures on the conſciences of men: when the Majeſty of God ſhines ten thouſand times brighrer in the Meridian of that Book, than the Sun without clouds at noon-day in the Zenith of Africa.

I ſhall intreat my ingenuous and pious Readers kind leave to deſcend into the bowels of two arguments to give evidence to the truth of the Holy Scriptures, and ſo conclude this preſent chapter. Which are drawn from the Oracles and Miracles mentioned in this ſacred Book: The fulfilling of the one, and performing of the other; to the conſternation and amazement of ſuch as had the happineſs to be ſpectators of either, are in ſome part atteſted and confirmed by Heathens themſelves, and cleared off by ſeveral Writers of unqueſtionable authority, confeſſing the matters of fact, which were accompliſht in the ſucceſſions of ſeveral ages, with great exactneſs and punctuality.

SECT. I. Of Scripture Oracles.

FOr this purpoſe, it muſt be laid down for a ſtanding rule, that the certain and determinate foreknowledge and prediction of future events long before they come to paſs, is an undeniable evidence of infinite Wiſdom and Power, and compatible to no created being Hence, the Lord challenges this glory to his own name: that former things foretold by him did iſſue in the time predicted. Yea further, Iſai. 42.9. to lift up the people into the mount of obſervation, tells them, He would declare new things before they ſhould spring forth of the Womb of Providence. Nay, Iſa. 43 9, 10 calls to the Heathen to bring out their Witneſſes (if they had any) to juſtifie their Idols, as to the verity of their predictions; and then appeals to the Jews as his own Witneſſes, that they might know, believe and underſtand, that he was God, and before him there was no God formed, nor ſhall be after him. Which argument is amplified and proſecuted in the forty fixth and forty eighth chapters, aſſerting the Divinity of his Eſſence, and the verity of his declarations and prophecies. Citations might multiply, in which the ſilver Trumpets of the holy Prophets ſound harmoniouſly in the ears of all Nations,1 Pet. 1.25. proclaiming this mark and character of his eternal Deity, and that his words endure for ever, and are filled up to the brim with veracity and run over the banks of all ages in chryſtalline ſtreams of accompliſhments: while in the mean time their 〈 in non-Latin alphabet 〉 & all the Delphian and Dod nean Oracles have filled the Heathen World with crooked ſerpentine lies and cheats. Mat. 5, 16. Whereas the very Ordinances of heaven ſhall ſooner be involved into their ancient diſmal Chaos, then any of theſe bleſſed ſayings ſhall in the leaſt tittle be diſſolved or made void.

I ſhall now enter upon ſome of the famous Oracles of Scripture, which have bin ſo plainly verified before the eyes of many Nations, that ſeveral Philoſophers and Hiſtorians of the Gentiles have confeſſed this truth, and born witneſs to their eventual fulfillings and doubtleſs honoured and embraced thoſe Divine Parchments with great veneration; when many of them travelled into Syria, and had the great happineſs by the leave of ſome Rulers of Synagogues, (prece & pretio) uſing gifts and intreaties to behold and read thoſe heavenly prophecies; and 'tis more than likely, that many notions among the ancient Platoniſts are corruptions of and Compoſitions with the matter of thoſe profound Writings.

But before further procedure, I muſt premiſe, that for want of my Library at hand, ſince my ſad receſs from my moſt deſired ſervices, I am forced to make the beſt uſe I can of my memory, and therefore cannot make my Citations ſo perfect and exact, as I elſe would: and partly from the defect of Hiſtorians in barbarous ages; we are not able to ioynt every Oracle ſo its preciſe complement: I ſhall yet endeavour to recal as many as I can, leaving the teſt to further oppertunities by Divine leave. Beſides I do not think it very proper to over-burden this tract, or inſiſt very long on ſuch things, which elſe are uſeful to ſettle our faith upon a ſolid foundation, ſince our chief aim is the Doctrine of Faith it ſelf.

In the firſt place then, becauſe the tranſactions about our bleſſed Lord and Saviour are the very kernel and marrow of the whole bible: I ſhall ſet them down before I preſent any other Prophecies.

Firſt we read that God himſelf immediately foretold to our firſt parents the incarnation of his Son our bleſſed Lord by a Woman, and by the Prophet Iſaiah, that ſhe ſhould be a Virgin:Gen 3 15 Iſai 7 14 Poſtel. in ſpeed hiſt. c 6. p 204. & Spotſwood hiſt ſcotl p Lond 1668 and ſo its related that the Druids which were ſo famous of old here in Britain, did of ancient times declare that he ſhould be born of a bleſſed Virgin; whence we may obſerve, that our Lord took upon him the humane nature; not the Angelical, and likewiſe that he took upon him no mans perſon but a diſtinct one of his own, Heb: 2 16: Luke 1: 35 Gen: 12: 3 & 18 18, & 22, 18, Gen: 26: 4: & 28: 14: Num. 6: 24, 17 his body being formed of the Hoiy Virgin, by the inumbration of the Holy Ghoſt,

2. It is foretold that he ſhould proceed from Abraham, and therefore of the Hebrew Nation, excluding Japhet and Cham, and all their Poſterity: Again, he was to come of Iſaack, excluding all the Midianites and Hagarens: After that from Jacob, excluding the Edomites, ſince he was to be their glittering ſtarr proclaimed by Balaam to ariſe out of the loins of Iſrael, and ſhould in the latter dayes have dominion over Gog or the Turk, according to the Samaritan Copy. The luſtre of this ſtar ſhined upon the Magi, or wiſe men the poſterity of Abraham by Keturah, and is alſo toucht by Chaleidius upon Plato's Timeus. [Eſt quoque alia ſanctior & venerabilior hiſtoria, quae perhibet ortu ſtellae cujuſdam non morbos mort eſque denunciatas; ſed deſcenſum Dei venerabilis ad humanae conſervationis, rerumque mortalium gratiam: Quam ſtell am cum nocturni itinere ſuſpexiſſent chaldcorum profecto ſapientes viri & conſideratione rerum caeleſtium ſatis exercitati, queſiſſae dicuntur recentem ortum Dei, repertaque illae majeſtate puerili, veneratos eſſe, & vota Deo tanto, convenientia noncupaſſe, quae tibi multo melius ſunt comperta quam Caeteris. Mat: 2: Chalcid: in plat: Timeum: p: 219: Edit: p: 4 to: 1617: Gen: 25: 15: ] Theſe are the words of Chalcidius to Oroſtus Bp. of Corduba Edit: Lug: 4 to: 1617

Theſe wiſe men (that I may a little gloſs upon that point) I take to be of the poſterity of Abrahams ſecond wife, and mingled among Iſhmaelites, whom their fath or ſent away and planted in the Eaſt Count •• that is called in the Hebrew Kedemah from K dem, one of the ſons of Iſhmael, who dwelt among the Itureans of Jetur, and the Nabathaei of Nebaioth, and the Cedraei in Pliny of Kedar, &c: Gen 25 15 on the Eaſt of the Land of Canaan before you come to the River Euphrates, and this was the Land that ſhould be compoſed into a Map by it ſelf, and called the Land of Kedemah, or the eaſt country; and here it was that Job lived, being of the Race of Keturah or of Iſhmael in Kedem, and here the reſt of his friends alſo dwelt, that were petty Kings over little Territories adjoining to ſome little Cities in thoſe elder dayes: Among theſe were the Zabii of Balaams Kindred, cultores Dei, the worſhippers of God, that ſprang out of Abrahams family, but were polluted with divers ſuperſtitions and magical corruptions fardled together out of Aſtronomy phyſick, and ſeveral blind abfurd traditions: yet retaining ſome reliques of truth, not utterly obliterated, but degenerating worſe and worſe. Of whom were the Ancient Chaldeans, and Genethliaci, obſervers of ſtars and times, and daily grew more corrupt and confuſed till it came to the Arabians, their Haly and ſuch like patrons of folly. The former were thoſe that dwelt among the Mountains of the Eaſt, and by the Rivers of Meſopotamia, whoſe ſucceſſors are prophecied to come with preſents to Chriſt: Our ſecond Solomon and the very time of their coming to our bleſſed Lord at Bethlehem, Numb 22.5 23.7 Pſal 72 10 may be ſtated from the Ecclipſe of the Moon within the ſame year, that Herod dyed: But enough of this at preſent:

3 In the next place it was declared by Jacob on his death-bed, in his ſwan-like ſong, that the Meſſiah ſhould deſcend of Judah, and riſe up like a Lion out of that Tribe; Gen. 49: 10: but who dares rouze him up or encounter with him.

4 The particular family in that Tribe was predicted to David to be from himſelf and other where, Ichro: 17, 11, 4 Pſal: 89: 20: Iſai: 11: 1: that he ſhould ſpring from the root of Jeſſe the Father of David.

5. The place of his birth is alſo ſpecified to be the little city of Bethlebem, and of his education to be Nazareth as ſome interpret that place in Zechary, Micah: 5: 2: Zech: 6: 12: Mat: 2, 23: 4: 15: Iſa: 9: 2: not only becauſe he was the Branch, but as to the Town where he lived, and that he ſhould appear in the ſecond Temple, and fill it with glory, and that the crowns which were hung up in the windows of that Temple ſhould preſignifie the counſel of peace to be between his Kingly and Prieſtly Office; and beſides there are many other ſpecialties mentioned concerning him, Zech: 9: 9: which came exactly to paſs: as his riding to Jeruſalem on the foale of an Aſs, and the peoples crying Hoſanna before him, his being ſold for thirty pieces of ſilver, and pierced on the croſs: Pſal: 69: 21: his drinking vinegar, and feeding on Gall, his taſting of myrrhine wine, the wine of the condemned to ſoporate the ſenſes, Mark 15: 23: and ſtupifie pain.

6. The time of his coming into the world is alſo diſtinctly predicted: Firſt, in general when the Land of Iſrael ſhould be ſorſaken of both their kings; nor onely the Syrian of Damaſcus, Iſai 7: 16: but the royal ſcepter, or at leaſt the Supream Government ſhall depart and utterly be cut off from Iſrael and Judah: Gen. 49.10. Joſephus which was compleatly performed, when Herod cauſed the Sanhedrin to be put to Death.

But yet more particular, Dan. 27. when the middle of the laſt week of Daniel, or the 486th year and an half ſhould be fully accompliſhed at his ſufferings in the midſt of that week; the Periocha or compaſs of which year took up their Epocha or commencement at the twentieth year of Artaxerxes Longimanus, when the Commandment or Edict went forth (not to return out of Babylon, nor to build the Temple which were done by former Kings, but) to reſtore and to build Jeruſalem, even its ſtreets and walls. In the time preſcribed from that twentieth year: ver. 25. our bleſſed Lord both appeared and ſuffered for his Elect, under Pontius Pilate according to the Scriptures. His manifeſtation to the world under Auguſtus, and ſufferings under Tiberius, ſeem to be hinted By Suetonius and other Authors. Nay, the Swan of Mantua ſings an Anthem out of the Sybill of Cuma upon his Birth.

Jam redit & virgo, redeunt Saturnia regna, Jam nova progenies caelo demititur alto. The Lovely Virgin and her Heaven born Son, Commands the golden age again to run.

So then, we find in the Old Teſtament theſe admirable predictions concerning him.

1. What Nature our Lord ſhould aſſume. 2. From what Nation he ſhould ſpring. 3. From what Tribe. 4. What Family. 5. In what place. 6. At what time he ſhould appear, and all thoſe fulfilled to a tittle: which demonſtrate the Divine Original of the Holy Scriptures.

Beſides theſe Oracles concerning our bleſſed Lord ſo exactly fulfilled and atteſted partly by Heathens, partly by Jews and primitive Hiſtorians, but eſpecially by the New Teſtament, which that it muſt be admitted for a competent witneſs will be I hope evident by the Divine Authority in the conſignation of the Canon ſpoken to in the cloſe of this Chapter: There remain yet ſome Prophecies to be briefly rehearſed, which yield a further and great light in this point of the verity of Scripture-predictions, and therefore of their Divinity.

For inftance, the univerſal deluge prophecied by Noah 120 year, before it came: which antedate of years if not mentioned before by others, yet the deluge it ſeif is confirmed by many Heathens, even Youths at ſchool, lut. de Solert. •• imal. Lucian de Deaſyria the Ark p. 10.60. ••• it Paris 1615. Gen: 7.19. read it in Ovid and Horace; and the Dove of Drucalion or Noah is touched by Plutarch himſelf a grave Hiſtorian; that wonderful Deluge, tho' ſome have thought particular, yet when the Holy Ghoſt ſpeaks 〈 in non-Latin alphabet 〉 ſo expreſly, that all the high Hills under the whole Heaven were covered, I am ſorry that any ſhould open the door to Atheiſts to play upon Scripture. Which having declared that All the high hills were covered, adds further, that the waters did prevail fifteen cubits above thoſe Mountains, and what vaſt high Mountains they are wherein the Ark reſted, which were anciently called Ararat, as if (Har gnall Har) Mountains upon Mountains in the ragged Country of Elwond in Media; let the ingenious Olearius declare, who I could wiſh were followed by other Travellers,Olearig in his Perſia. that they would learn Aſtronomy before they go abroad for many good purpoſ s in Travels, but eſpecially for Calculation of Eclipſes, in order to Longitudes, and of taking the Altitude of the Pole in the rudera or ruines of ancient Cities that our ancient Geography of Scripture, and of Civil Writers might be perfected.

But there is one thing more that may demonſtrate the contrary to their weak opinion about particularity of the deluge; becauſe, if the waters were higher than thoſe exalted craggy tops in Armenia, and other places, there muſt have followed a powerful deflux of that liquid element, whereby all Champion Conntries muſt be overflowed to give an aequilibration or poiſe from all ſides of the world upon the Center. Not to argue from the earths diurnal motion, which is the principal cauſe of the flux and reflux of waters in all Seas, and particularly the Atlantick Ocean, and the Mar-del-zur under the line and Tropicks: the former being boiſterouſly repelled by that great barr of America, ſends them back with ſuch violence to make thoſe mighty tides in theſe North-weſt parts of Europe, and poſſibly on the Weſt-ſides of America the like.

But pardon me this paragraph ſpent on a matter per tranſennam.

But I proceed.

Deut. 30.3, 3. Voſs de ſectis.The Prophet Moſes foretold the Captivity of Iſrael many hundred years before it came to paſs, and the deliverance of Iſrael in the latter days, not yet fulfilled. This great perſon is thought by ſome to be vailed under the name of Moſchus in Jamblichus, Orph. p. 460. Edit. Cantabrig. 1652. 80. his receiving the Law in Mount Horeb is ſo palpably expreſt by Orpheus in his gnomae in theſe words, [ 〈 in non-Latin alphabet 〉 ] as the water-born Prophet ordained in his Law of the two Tables, that I am ſcarce ſatisfied, whether this Orpheus were not feigned by a primitive Chriſtian, uv. ſai. 14. ver. 133. rather than a Thracian Harper. But to be ſure Juvenal was not counterfeited by Thomas Aquinas his Conuntryman, in that verſe.

Tradidit arcano quodeunque volumine Moſes

Whatever Moſes delivered in his hidden volumne; he needs no teſtimonies from Heathens, his authority is unqueſtionable.

Many other predictions we find in Scripture, as the birth of Joſiah above two hundred years before the Event as I think may appear.I King. 13: 2. Iſa: 13: 21: That Nineveh upon Tigris the Head of the Aſſyrian, and Babylon on Euphrates the head of the Babilonian Empire ſhould never be built more, but continue a habitation for Satyrs, and the Jims and Ohims or wild Cats of the Deſert; and therefore they do very ill, that call Bagdat by the name of Babylon, a well inhabited, and beautiful place: which denomination gives defiance to the Holy Scriptures: whereas this Bagdat called ſo from the pleaſant gardens is forty miles below, on the ſame Riv r: But in the old ruines, by the River ſide, is a little Ware-houſe, called Felugea, and among the vaſt piles of confuſed heaps of deſtruction, there are ſo many ſerpents and wild Beaſts lurking up and down,Sanders in Purch that it is moſt dangerous for perſons to venture among them.

Again, there's likewiſe found a Prophecy of Cyrus, which ſome take to be 170. others 200 years mentioned before his appearing: Ifa. 44 28. but I have not that golden canon of Ptolomy by me at preſent, which ſtates the Nabonaſſar Aera, and the Perſian Monarchy, &c, ſo exactly, that we need not wave up and down in thoſe Chronological Difficulties, which others have done before us, and I could heartily wiſh, his Almageſt and this Canon were printed by that mannſcript in the famous Bodly Library, out of which I copied it.

When the great deliverer of the Jews came abroad in the world, ſome aſſert, (as I remember) that they ſhewed him Iſaiahs Prophecy concerning himſelf written ſo long before: not unlike to what Jaddua the High-prieſt did in reading to Alexander out of Daniel, Joſephus l. 11. c. 8. the predictions of his great conqueſts over the Perſian Empire.

But to draw towards an end, in mentioning a few more, tho there be many, the irreparable ruine of Edom ſpoken of, long before the time when there remained neither name nor nation, but as wrapt up in Idumea a little parcel of the Province of Judea under the Romans, which contained the Philiſtim Country, and a little ſouthward. Nay, there be many other Kingdoms fell under the ſame prophetical doom, that are now lurking in their ruines and ravenous beaſts, preying upon the bones of the ancient Cities. Of all other, that of Egypt is remarkable, that it ſhould be a baſe Kingdom; nay, the baſeſt of Kingdoms, and ſhould exalt it ſelf no more, Ezek. 29.15 and ſo it has been ever ſince the Perſians conquered it, under whom it groaned, and then turned to the Grecians under one of Alexanders Captains till Cleopatra: the n a provincial to the Ro mans, and after them to the Saracens, the Mamalukes and Turks, by whom it is dreadfully pillaged and plunged by every new Baſla to this day.

But above all we ſhould mind and diligently obſerve that moſt famous prophecy of the font great Monarchies in Daniel; Dan. 2. & 7 whoſe tru h almoſt every Hiſtory of the civil Nations demonſtrates age by age, from Nebuchadnezzar to the end of the world. Which as it is twice exemplified under two viſions, ſo the fourth or Roman is much more amplified by holy John in his Patmus Revelations. By both which as by two great torches every man in his proper age beholds the verity of ſcripture prophecies, to ſhine forth moſt illuſtriouſly: and we may be as certain of what remains yet unfulfilled, to receive its accompliſhment as of that we have read, and heard, and ſeen, performed before our eyes.

There is one Prophecy I would not let ſlip, and that is in the Prophet Zephaniah, which declares that God will famiſh all the Gods of the earth: Eph 3 11. and men ſhall worſhip him, every one from his place, even all the Iſles of the Heathen. I the rather mention it, becauſe Plutarch that learned Gentile hath writ a tract as if on purpoſe to verifie this prophecy which he enſtiles peri ekleloipoton Chreſterion of the Eclipſe or ſilence of Oracles,Plut Suidas de Auguſto Lactantius Boeth de diſtiol ſchoaſtirs h l 12 c: 41: Oroſius me puer Hebraeus jubet hinc ad tartara adire Heb: 13: 20 where he mentions the death of the great God, pan o megas tethneke which ſome apply to our bleſſed Lord the great Shepherd of the ſheep. It is related alſo, that the Temple of Apollo at Delphos in Phocis of the Grecians (where afterwards true Religion was ſet up) was overthrown by Earthquakes and Thunder; and at the ſame time when Jeruſalems Temple was deſtroyed, and neither of them rebuilt to this day: to intimate that Pagan worſhip of the Heathens, and the ceremonious worſhip of the Jews ſhould be removed, and give place to the Chriſtian Worſhip in Spirit and Truth.

The laſt thing that I ſhall mention is the noble Prophecy of the converſion of the Gentiles, ſo often ſet forth in many Chapters: the fulfilling whereof is atteſted by multitudes of Authors of all Countries, how Thomas in the Eaſt converted the Indians, and that the poſterity of them that reſiſted him, are markt at this day with one leg much bigger than the other, as I received by eye-witneſſes for a truth; Capt. Prout but the account is only a child of tradition: In the Northweſt the Scythians were converted by Andrew, and thence their Poſterity the Scots own him for their Tutelars Saint. The Britains as many aſſert were converted by Joſeph of Arimathea, udolph hiſt. Abyſs the Egyptians and Abyſſines by Mark and his Diſciples.

But I proceed no further, it may be obſerved by every ones experience to this very day. Theſe things require juſt Treatiſes to inlarge upon, and to diſplay in their full and lovely colours.

But yet that I may ſet before all a method to convince every candid perſon of the truth of Scripture upon this ſcore, and hence their divine original; I would deſire them to do but two things: 1. To obſerve and ſtudy what Prophecies the cardo ſaeculi the preſent ſtate and ſcene of things determine us to be under the fulfilling at this preſent day. 2. I recommend to their continued ſtudious obſervation, what things remain yet to be fulfilled, that they may thereby be daily ſatisfied and fully convinced: For if the great God have thought fit in love and mercy to reveal ſuch great things to his Church: we ought to lay aſide our trifles and vanities of contradiction, and obſerve the workings of his Providence which continually rowle upon the wheels of Prophecy. And therefore I ſhall name ſome Prophecies yet to be fulfilled:

The ſecond coming of Chriſt was prophecied of by Enoch before the Flood, Jude 14. Numb: 24: 17, 19.24: Rev: 8: 2: and by ſome part of Baalams Prophecy; But the New Teſtament blows many Trumpets over Prophecies, as if challenging the whole World to obſerve this iſſue, and among others, let us touch theſe following; 1. The final period of the Metalline Image ſet forth by Viſions in the Book of Daniel. 2. The downfall of Antichriſt after the expiration of his 1260 years, now at the doors. 3. The ruine of the Turk after the end of 391 years from the eſtabliſhliſhment of his Ottoman Empire, Ezek. 38.10. and the great thoughts that ſhall come into the heart of that God in theſe latter dayes. 4. The Converſion of all Iſrael to our Lord Chriſt, and their reſtauration to their own Land, never to be removed more. 5. The glorious ſtate of the united Church both of Iſrael and Gentiles, from the River Indus to the Atlantick Ocean, wherever the four mettals have obtained: yea and the ſpreading of it wherever the ten toes have ſet the prints of their dominion, and that this bleſſed ſtate ſhall endure in all manner of ſpiritual Holineſs and temporal felicity under a perpetuum ver, rudentius ae continual ſpring when the ſeaſ ns ſhall be moſt happy, Heavens influences moſt benign, unity and concord and interminable peace among all Nations, and the deliverance of all the creatures (which now groan under the cruel oppreſſion of the wicked) into the Feſtival liberty of the Sons of God, Rom: 8: 21, 22: this happy 〈 in non-Latin alphabet 〉 or reſtauration of all things ſhall continue to the cloſe of the World, when thoſe of the outſides about the Holy City attempting miſchief ſhall be deſtroyed by fire from Heaven, which enters us upon the ſixth, viz. 6. The Conflagration of the World, and all the wicked in it by fire: 2 pet: 3: 7: Mal: 4: 1: mentioned by Peter, and crept into Ovid in his Metamorphoſis, [Eſſe quoque in fatis, &c.] Its written in Fatidical Books that the Heavens and Earth ſhall periſh by fire. 7. The return of our Lord to take up his People into Heaven. 8 Then comes the great Reſurrection and 9 The tremendous day of Judgment After which 10 He proceeds to deliver up his Mediatorian Kingdom to the Father, Joh: 14: 3: Rev: 20: 12, 13 1 cor: 15: 24: and then the Glory of Heaven ſhall continue to all eternity, when God ſhall be All in All.

SECT. II. The Miracles in Scripture.

HAving Treated ſomewhat of the infallible Prophecies, I ſhall now by the Grace of God rehearſe ſome of the notable Miracles mentioned in Holy Scripture. For as much as they are works above the power of nature, therefore all Nations ſtand gazing at ſuch mighty exhibitions of Gods Majeſty; ſuch as curing blind-born Perſons, the reſtoring the dumb and lame, who were ſo afflicted from the Mothers Womb, yea, reviving of many from death to life: are they not undeniable Teſtimonies, that ſuch a one that performs theſe, is a God, or tranſacted by the immediate aſſiſtance and preſence of God? whence we may very well infer, that what ſuch a one ſpeaks is to be embraced as by divine Authority. For that glorious Perſon, that manifeſts in his works ſuch heavenly and coeleſtial power, muſt be believed to be God, and a God of ſupream Truth and higheſt verity, as well as of ſurpaſſing power. For infinite power and truth are and can be centerd no where but in a God.

〈2 pages missing〉

trey where their Brethren of the Race of Cham of near alliance to the Canaanites then lived; which is toucht as I remember by Procopius in his Vandalick Wars & others.Procop The ſtanding ſtill of the Sun ſeems hinted at by Plautus in the double day, I think in his Amphilryo.

4. The fourth wonder may refer to the retroceſſion or going back of the Sun in the dayes of Hezekiah, which engaged the King of Babylon to ſend an Embaſſy on purpoſe to ſearch out the truth of that Prodigy. In reference to which, this is remarkable, that ſome Eclipſes mentioned to have happened before Hezekiahs dayes, are all found by our modern Aſtronomical Tables, as exact; as if thoſe Prodigies had not been extant: which may give to ſome a little more facile apprehenſion of the motion of the earth, then the Perepatetick School will as yet admit. For the Phoenomenon or apeearance may be ſolved by a miraculous ſtopping of the Earths diurnal motion, though its annual in the Zodiack might continue.

5. The fifth concerns that extraordinary Star, which aypeared at the Birth of our Lord to the Magi in Kedemah or the Eaſt by the River Euphrates, Mat: 2: 2: who came 〈 in non-Latin alphabet 〉 from Jobs Eaſt Countrey, whereof before, and which preſaged as they thought in thoſe dayes the riſing of ſome Grand Emperor out of ſome Eaſtern Nation: whereof Suetonius ſpeads [Percrebuit in toto oriente, &c.] that there was a preſage of one that ſhould Rule the whole World;ſueton in Veſpaſ: c: 4: & Tacit: hiſt: l: 5: [pluribus perſuaſio inerat &c which they applied to Veſpaſian, but more truly concerned our bleſſed Lord, whoſe Kingdom was to be univerſal and eternal.

There is a paſſage alſo about Herod at this time, which tho no miracle, yet it was a prodigy of cruelty, which that infamous Prince perpetrated in the Land of Judah; and herein may ſomewhat concern this Treatiſe, that it ſets the time of the Epiphany or coming of the Magi or wiſe men to our Lord, a little before that Lunar Eclipſe in March, which preceded that Tyrants death; who ſlew ſo many innocent children, and his own ſon among the reſt, that gave occaſion to the Emperor Auguſtus to taunt him with that ſcoff,Macrob: ſaturn l: 2: c 4: that he had rather be Herods Hog than his ſon, counting him for a Jew (and I think he was a proſelyte) tho indeed he were an Idumaean of Aſcalon by birth, that is of that Idumaea or Edom ſo called in the days of our Lord, as may be obſerved in Ptolomies greek Geography, lying in the ſouth-part of Judah.

6. But the moſt remarkable miracle was that of the Suns Eclipſe at our bleſſed Lords paſſion, becauſe it diſappeared, and was mantled with pitchy darkneſs near the Full-Moon of the Paſsover,paul Diacon: max: in ſcholl: ad Dionyſ Orig tract: 29, & 30: in mat: Euſeb edit: ſcal auſtin: Eph: 156: which is impoſſible in the courſe of nature. For proof whereof Euſebius gives in ample teſtimony in his Chronical Canon, citing the 14th. Book of Phlegon of Trallis, who aſſerts it to have happened in the fourth year of the 202 Olympiad. Dionyſius alſo the Areopagite is mentioned by the Magdeburgenſes for an Epiſtle of his written to the Citizens of Heliopolis or On in Egypt, wherein that common ſaying is avouched for his [Deus naturae patitur, Magd: cent: 1: l: 1: c: 11 p: 381: auguſt in Ep: Rom: de civit Deil 10: c: 27 & Euſeh. in vit Conſtantini aut mundi machina collabitur] The God of nature ſuffereth, or elſe the frame of the world is flying in pieces] Beſides what Petrus Comeſter records, where ever he had it; that the Philoſophers of Athens diſputed about this Eclipſe, as being the occaſion of building that Altar to the unknown God: Tho Pauſanias (as I remember declares it to have been erected upon the great devaſtation made by that fearful peſtilence at Athens, pauſan in atticis Laert in Epimedid Lucian philopatri Oecumenius, &c. in the time of the Peloponneſian War, ſo notably deſcribed by Thucydides. But paſſing that, the aforeſaid admirable Eclipſe of the Sun being celebrated near the Full-Moon of the paſchal ſolemnity: It muſt needs follow, that the Moon her ſelf muſt be prodigiouſly and totally Eclipſed, being near her oppoſition at the ſame time. Nay there was moreover another Eclipſe of the Moon in her natural courſe in the Evening of the ſame day: as by calculation out of the Tables doth manifeſtly appear, the ſcheme whereof is exhibited by Buntingius in his chronology, and I think declared by others alſo. So that there were three Eclipſes in the compaſs of one natural day, that all the inhabitantsround the globe might read in the heavens ſome wonderful work about that time,Lang. de chriſt annis had they known the language of thoſe glittering lamps, whoſe places being then near the Equinoctial, the ſun in Aries, & the Moon in Libra, they might be ſeen almoſt from Pole to Pole. Such a Spectacle as never had happened from the foundation of the World, and poſſibly may never again. It being a ſuperlative atteſtation to the glorious ſufferings of our bleſſed Lord and Saviour Jeſus Chriſt. Concerning the darkneſs of that time, how dreadful and univerſal it was, others having diſcourſed; I ſhall not enlarge.

Many other wonderful Miracles tranſacted by the Prophets in the Old Teſtament, and thouſands by our Lord, and many of his Apoſtles in the new, are ſet down for the confirmation of the holy Oracles. Several things, and ſome perſons mentioned in the Sacred Books are likewiſe glanced at by the Heathen Writers. Such perſons as the Magi, are hinted by Laertius, ſome things mentioned by Celſus in Origens refutation of his Heatheniſh Opinions, by Julian, Porphyry, Apollonius, &c. who endeavouring to undermine the Authority of the Scriptures, have by the conduct of providence ſtrangely ratified it,niceph. as the Patriarch of Jeruſalem ſaid of Julians attempt to rebuild the Temple;Mat. it happened that not a ſtone was left upon a ſtone there, the anger of God, ſending Thunder and Lightning, and Ebullitions of fire out of the bowels of the Earth ſo violent, that all the foundations of the old Temple were flung out to the deſtruction of many of the old Jewiſh Builders at that time. There be ſeveral of the Learned primitive Fathers have taken great pains to good purpoſe on ſuch like points, as Clemens Alexandrinus, Origen, Juſtin Martyr, Lactantius, Arnobius, Euſebius, &c. who have diſtinctly writt n againſt the Gentiles with the Pen of a Diamond, and abundantly refell d their Errors and Sophiſt ies ſ tting forth the great and mighty acts of holy men of old, atteſting the ſacred Doctrines: Yea ſo great was the conviction of the ſtupendious works of our bleſſed Meſſiah, the Wonderful, the Counſellor upon the Spirit of the Emperour Tiberius: Iſai 9 6. uſeb. ex Ter eul. l 2. c. 2. that he ſtrongly urged the Senate of Rome to recognize him for God. But the counſel being horrible Idolaters, would not admit it: Becauſe (ſaid he) he would have no other God beſides himſelf: which indeed is but his juſt and magnificent right, nor will he give up his glory to dumb Idols.

But yet theſe mighty works foreſpoken of, tho they doe not, nor can of themſelves directly cauſe true Faith in the heart, Iſai. 6.10. without the Almighty power of God (elſe why did not the groſs-hearted Jews believe) yet are they a ſtrong Foundation for Faith to inſiſt upon, and to induce the belief of the Divinity of that perſon who is the original Revealer and Deliverer of theſe Scriptures of truth to the World. Dan. 10.21. However it be plain that Miracles work no Faith without a divine concurrence, but perſons, as Pharach and his Aſſociates might ſtand amazed a while, yet quickly return to their late ſtupidity. Job. 2.23 And our bleſſed Lord we ſee would not truſt the unbelieving Jews, though he had exhibited great Miracles among them, becauſe he knew what was in the corrupt and falſe heart of man.

But now let us ſtep into the third and laſt Section of this Chapter.

SECT. III. The Conſignation of the Canon.

HAving by many Arguments (I hope) demonſtrated the Sacred Authority of thoſe ineſtimable volumes of Scripture: There yet remains an enquiry about the finiſhing of the Canon, or the compaſs of all the Books that are of Divine ſtamp and original. Thoſe two great Luminaries of the Engliſh Nation, Dr. John Rainolds of Oxford, and Dr. William Whitaker of Cambridge, have largely and ſolidly handled this Point againſt the Romaniſts: which the Learned know better than I: But ſince that ſomewhat on this Subject may not be ungrateful or unuſeful to many: give leave to treat a little upon it in this Section, and ſo conclude this firſt Chapter,

It is then the Sentiment of ſeveral of the Antients in the primitive times, that the holy Apoſtles of the Lord did conſign or ſtate the Canon of Scripture, and it hath obtained among many of the Learned for an indubitable truth, of which Teſtimonies I ſhall recite ſome to that purpoſe.

The firſt whereof is Melito Biſhop of Sardis about the Year 170. ſo ſayes Euſebius, A. 170 Euſeb. l. 4. c. 25 atteſting that he ſet out the Canon of the Old Teſtament, juſt as we do, omitting the Apocrypha, for which purpoſe he Travelled into the Eaſt to gain full intelligence. Athanaſius of Alexandria ſets down the ſame Catalogue, A. 340 as Rainold de Apocryphis, Vol. 1. p. 361.

Cyril of Jeruſalem, A. 360 the ſame in his Catechiſ. l. 4. and expreſly aſſerts the Apoſtles to be the declarers of that Canon, and that it was received from them,Rain p. 328. & 361 in theſe words, Qui hos nobis libros tradiderunt, that delivered theſe Books over unto us.

The Council of Laodicea met (in an Apoſtolical Church) and compoſed of Aſian Biſhops, A. 394. or 8. Magd. cont 4. P. 833. A. 385 mentions no other as to the Old Teſtament.

Amphilochius of Iconium recites the ſame, Rain. p. 332. Jerom in his Catalogue of ancient Writers, expreſſes it thus of John, [Noviſſimus omnium Scripſit Evangellum rogatus ab Aſiae Epiſcopis] that he being intreated by the Biſhops of Aſia (of all the Evangeliſts) was the laſt that wrote a Goſpel: as we may gloſs upon the words: we find alſo that Juſtin Martyr affirms that John did ſee the Viſions, and compoſe the Book of the Revelations of what he ſaw in Patmos (now Patina in the Egaean Sea.) And to the ſame purpoſe it is atteſted by Irenaeus lib. 5. towards the end, and by Euſebius, l. 4. c. 18.

Furthermore, Auſtin who a little ſurvived Jerom, in his Book againſt Fauſtus [Excellentia canonicae autoritatis veteris & novi Teſtamenti, &c Apoſtolorum confirmata temperibus, &c.] and again, [Nemo dare poteſt authoritatem cuiquam libro, Auguſt. contra Fauſtum. l. 11. c. 5. L. 13. c. 4. quam per Eccleſias Chriſti ab ipſis Apoſtolis conſts utas non accipit, ut inde ad poſteros firmata commendatione tranſcurreret.] None can give authority to any Book (that is of Scripture) which he hath not received from the Churches of Chriſt, conſtituted by the Apoſtles themſelves, that ſo they might be tranſmitted with a firm recommendation to poſterity. De Doct. Chriſt l. 2. c. 8.]

Again, when treating of the Canon, he ſayes, we ſhould follow the authority of thoſe Churches [Quae Apoſtolicas ſedes habere & Epiſtolas accipere meruerunt] which were dignified by the preſence of the Apoſtles, and received Epiſtles from them. And ſuch was the Church of Laodicea, whoſe Canon is above-cited.

There is moreover a famous quotation out of Euſebius, mentioned by Dr. Couzins in his Hiſtory of the Canon, where he brings the ancients aſſerting,Page 32 edit Lond 4 to. 1657 that the Apoſtle John (rogatu) at the requeſt of the Aſian Churches did fix the genuine canon of Scripture: and adds Euſebius to it. This is in the margin, but in te t of his diſcourſe, c. 4.647. thus. [Before Saint John dved, w o dyed laſt of all the Apoſtles, the Canon of Scripture was made perfect, and d livered over to the Chriſtian Church.] What a happy p n had he uſ d and bleſt the Church with an excellent diſcovery, had he quoted the chapter and book out of Euſebius, if the words cited were really there. But upon moſt diligent ſearch, I could never yet find it in that Author, tho I have read him over (but pardon my ſaying ſo) in ſome places, but eſpecially the recited, over and over. If there be any miſtake in my ſearch, how glad to ſee it rectified and how thankful: But I fear otherwiſe, and rather ſuppoſe either he had ſome other Copy or Manuſcript, or elſe the miſtaken citation muſt refer to the writing of his Goſpel, and not the conſigning the Canon. For indeed the Apoſtle did compile his Goſpel [Rogatus ab Aſi Epiſcopis] at the deſire:Euſeb. l. 4. c. 18 & l. 5. c. 6 Irenaeus. l. 0. c. 1 & l. 5. juſtin. war heronim. in catalogo ut magdeb. lent. 1. l 2. c 10. p 569. & l 2. c. 4. p. 67. of the Biſhops of •• 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. he was the laſt of all that wrote any Goſpel Hiſtory, not that he [noviſſimum librum novi Teſtam 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 th 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 〈 in non-Latin alphabet 〉 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. 2 . 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 ſa ing to this point may be gloſſ d, [The whole Aut ority, both for Miniſters to preach, and churches to act, is deduced only from th 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 its 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. Tit 1 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 the of ſome heatheniſh follies and impieties. As for Menander, he is cited as the learned judg in anſwer to Anacreon in the 32 verſe of his atheiſtical rhyme: much like Horace and other Epicurean Ballad makers: who often puſh at one another with ſcoffs and jeers. Nay far better men then they ſome of the good fathers of the primitive times in the Apologies made in defence of the chriſtian-church bring in multitudes of Teſtimonies out of Heathen writers againſt their Pagan Idolatries, Superſtitions, Atheiſms, Perſecutions, and the vain boaſts of the antiquity of their ſhamefull dunghil Deities, which matter is obvious in the writings of Origen againſt Celſus, Clemens Alexandrinus, in his ſtromata; Minutius Faelix, Arnokius againſt the Gentiles, Auſtin in his book of the city of God, and Learned Jer m in many of his Epiſtles and commentaries.

Let us then determine this point from what proceeds in the arguments aſſ me from Oracles and Miracles,Gelas Cizenes hiſt Nice council, nnd many other grounds briefly touched above, that they are the very Word of God, but particularly by their converting power upon the Soul, commanding reverence, and trembling and horror into the conſcience both of men and Devils: as they did upon the Spirit of that Petulant Philoſopher in the council of Nice. Nay, ſo terrible is the weight of theſe Truths upon the Souls of ſome fleering atheiſts, that they are forced ſometimes to Hobbianize, that is, tremble to be in the dark as he did at the Lord of Devonſhires being afraid to walk abroad without Maſtiffs or Piſtols, and how much more was he appaled at the approach of death.

Whereas on the other ſide, how often have we ſeen with joy and delight, this bleſſed Word of God to have comforted many a ſoul in the greateſt conflicts and agonies of death, whence it follows. that theſe effects muſt be the iſſue of divine power, & that theſe writings are indeed the very Word of the holy God: ſince no other books or preachings do or can ſo rouze and ſtartle the proud conſcience of man. Inſomuch, that elſe we might juſtly wonder what the man ails that is ſo tormented, his heart raging like the troubled Sea, till the Allablaſter box of fragrant oyntment be opened out of the promiſes, and the balſome when poured into a ſcalded and wounded ſpirit, immediately aſſwages its pain, and ſinks the bliſters: which all the Divines and holy Orators in the world could never do, till the preſence of God ſtampt idea's of mercy and comfort, ſpeaking peace to the Soul. Whence we may ſweetly infer, that no other books can be received with any powerful convictive authority. but where in they agree with the tenor and canon of holy Scriptures: ſo that whoever walks according to this rule, Gal. 6.16. peace ſhall be on him, & mercy as on the Iſrael of God.

I ſhall then finiſh this firſt Chapter with that inference, for which thoſe mediums were brought. That ſince Faith in Chriſt Jeſus is the very ſcope and deſign, the very ſum and ſubſtance of the whole Scripture: it follows, that the acting of Faith upon them (as the Doctrinal Object of ſuch divine original) is grounded on the holineſs and truth of the omnipotent and eternal God. Wherein it is impoſſible for him to deceive us in not fulfilling his gracious promiſes, Heb. 6.18 to humble contrite and broken ſpirits, that ruſt in his mercy.

In like manner, Eph. 2.20 the acting of our Faith on the Lord Jeſus as its perſonal object for our Juſtification, is built on the foundation of the holy Apoſtles and Prophets, Chriſt himſelf being the chief corner-ſtone, Pſal. 87.1 laid by the Father in the holy mountains.

Whoever then believes not God on his Word and Promiſe makes him a Lyar as far as in his power: which every one ſhould Tremble to think on,1 Ioh. 5.10. becauſe they believe not the record, that God hath given of his Son. Which pertinently leads me into the ſecond chapter, about the Deity of our bleſſed Lord, the natural and eternal Son of God. Which Doctrine being evicted and manifeſted, layes a moſt ſure ground for Faith to erect the Temple of Glory, and will ſecure our tenure of Salvation inviolable, like a Houſe built upon the Rock of Ages, that will endure to all Eternity.

CHAP. II. Of the Deity of Chriſt.

TO Prove the Doctrines of Chriſt to be true and perfect, we muſt demonſtrate his perſon to be infallible, and to prove his ſufferings to be ſatisfactory to Divine Juſtice, there muſt be an infinite value in that glorious perſon, who was graciouſly pleaſed to ſuffer for the ſins of the Elect. If this be clear, then Faith builds upon a Foundation as firm as the Being, Fidelity and Conſtancy of a holy and gracious God: This can't be better fixed, but by manifeſting the Deity of Chriſt in the glorious Meſſiah, who appeared upon Earth in the dayes of Auguſtus Caeſar. Now if Chriſt be God, even the natural Son of God, then the moſt precious Blood of his ſufferings by communication of idioms or properties between the two natures may be called the blood of God,Acts 20.28. Heb 1.3. & 9 12 Rev. 1. , 8 Hornbeck, Mareius, Calovius, &c. as it is in the Holy Scriptures.

For the Proof of the Deity of Chriſt, I intend no great Enlargement, but refer to thoſe who write directly againſt the Socinian Hereſie: it concerns us only to argue a little upon this point, and deduce ſome intermixed conſequencies.

As to this great Subject, having already accounted for the Divinity of the Scriptures we may now take leave to uſe them as Teſtimonies ſent from heaven, and left upon Record in the Church to prove this Truth. On which very ſcore, its commonly received from the Antients, that the Apoſtle John wrote his Goſpel againſt Cerinthus, and other primitive Hereticks, by the inſtigation of the Aſian Churches. But moſt certainly by the inſpiration of the ſpirit of God. After him Athanaſius of Egypt, Hillary of France and Fulgentius of Africa, and ſeveral others have largly and nervouſly handled the ſword of the ſpirit againſt the Arians. Let us however touch a few arguments in the caſe.

1. The firſt argument may be taken from the Eternity of Chriſt, no Being can be eternal, but muſt be God. Our Lord was in Being from all Eternity, and therefore muſt needs be God: he had a glory with the Father before the world was, Ioh. 17.5 but let us joyn it with eternal ſonſhip, and infer, that if he were the eternal ſon of God then he muſt be true God in Eſſence, Heb. 1.3 for he muſt be every way the character of his Hypoſtaſis, or as we tranſlate it, the expreſs image of his Perſon. This Argument of Chriſts being God, becauſe he was the eternal ſon of God. The Jews very well underſtood its force, and therefore preſently argued againſt him of Blaſphemy in aſſuming the honour of being God. Iohn 5.18. For to be the eternal Son of God, he muſt be coeſſential with God: which confeſſion that Chriſt was the 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. 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 〈 in non-Latin alphabet 〉 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. Pr 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 Probl me confounded th 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 tis 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, its 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, 〈 in non-Latin alphabet 〉 , 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 own divine power. Whereby he manifeſted his own Glory, that is, of his Deity. As in turning Water into Wine at Cana, and in raiſing of Lazarus, he was glorified to be the Son of God: Therefore the Apoſtle John from that and many other caſes, of raiſing the dead, Joh 5 17 & 15: 24: & 10: 18. &c. might well affirm, that he had ſeen his glory, even in the transfiguration, as of the only begotten of the Father, full of Grace and Truth. Till the incarnation or rather the beginning of his Miniſtry the Father wrought; But now (ſayes he) I Work. He laid down the life of his Humanity,Heb: 1: Rom: 1: 4: &c. roſe from the dead, aſcended into Heaven, and ſat down at the right hand of God by his own Divine Power. Tho tis true, that ſome of theſe things being ſometimes aſcribed to God eſſential, and otherwhere predicated or affirmed of Chriſt perſonal, do therein unite in the confirmation of his Deity: who performed all theſe great ſigns, that we ſhould believe him to be the Son of God.1 Joh. 5.13.

8. Another Teſtimony of his glorious Deity is, the pardon of ſin. The Phariſees ſaw the force of this Argument, Mat. 9.3 Luk. 5.21. and blaſphemouſly catcht at it, as a great crime, for arrogating to himſelf the honour which is alone due to the Majeſty of God. But our Lord ſufficiently knew the dignity of his own perſon, tho ſomewhat vailed: yet to the comfort of many a poor ſinner, and to their ineſtimable joy, often (as a God) pronounced the forgiveneſs of their ſins. Nay to ſhew the union of his humanity with the Deity, declares that the Son of Man hath power upon Earth, Mat. 9.2, 3. Act 5: 31 Heb: 1.3 as well as in Heaven to forgive ſins. So the Apoſtle to the Hebrews confirming his Godhead over and over in the ſame Chapter, aſſerts, that having purged away our ſins by himſelf, i. e. by his blood, he ſat down at the right hand of the Majeſty on high.

9. Again, ſince contrite ſinners do humbly ſupplicate to God for the pardon of ſin: we find him recorded ſometimes as the direct and immediate object of Worſhip both from men and angels. Joh 14.13 How often do we find him prayed to, and worſhipt by his Diſciples, and himſelf accepting all as his due. Now he that receives prayer and anſwers it to the people of God, and takes into his cuſtody the ſpirits of dying Saints, as he did Stephen's, this perſon muſt needs be God. Nay all the Angels of God are commanded to Worſhip him, Act: 7: 59 Heb: 1: 6 Mat: 8: 27 Job 38: 9 at whoſe word the raging ſeas huſh into their ſwadling bands, and are quiet like a child ſleeping in its cradle: the boiſterous winds delight to be ſtill, that they may without noiſe hear his delicious and heavenly voice with all ſilence and ſubjection, and make a halcyon calm from Pole to Pole.

10 But to end: He that is declared to be Judg of the World, and to raiſe all perſons out of their Graves by h s own Imperial command to appear at his righteous Bar, muſt not that perſon be God? If he knew not the hearts and thoughts of all and every ſecret thing from his own Omniſcience, Eccl. 12: 14 which thing is an incommunicable attribute of God, he could not be Judg of quick and dead at his appearance and Kingdom. To Judge the World was by the Phariſees acknowledged to be the character of a God.2 Tim. 4: 8: The high Prieſt therefore hearing this, rents his clothes, and calls it Blaſphemy. But why the ſecond perſon having admitted the humanity into union, and being head of the Church ſhould perform this glorious work, Mat: 26: 65 Mark 17: 64 depends only upon the Oeconomy of the ſacred Trinity: a ſecret not to be irreverently peered into but adored. Let's be wiſe to Sobriety according to what is written and not tranſcend the limits at the foot of the Mount. Rom: 12: 3 But to draw to an iſſue: He is alſo conſtituted Judg of Angels at that great day, they muſt bow their coeleſtial knees at his Name, and the evil Spirits acknowledg this while our Lord was here below, Iſa: 45: 23 Rom: 14: 10, 11 Mat: 8.29: beſeeching him not to torment them before the time. Now it is a work competent alone to a God to torment Spirits. All the powers in heaven and earth beſides cannot do it of their own vigor and force, unleſs permitted, influenced, directed and managed by God in it: and bleſſed be God for it, that hath reſerved the dominion of our ſpirits to himſelf alone, as well as of Angels. But this ſupremacy was acted by Chriſt at his pleaſure from the innate power of his Deity, when he caſt them out as evil and unclean ſpirits ſore againſt their wills, and at their ſupplication gave them leave to go hither or thither. For they are in adamantine chains, and thoſe chains in his own hand,2 Pet: 2: 4. and caſts them into hell and looſes them when he pleaſes. There fore he, who by his own power and authority in communion with the eſſential Godhead doth theſe great things, Rev: 20: 1, 2, 7: muſt be God bleſſed for ever, Amen.

I know the Socinians talk of their created God, and ſo would ſain evade the dint of Scriptures: but that's moſt perfect nonſence to aſſert two Gods, and one a created God. For Infinite can be but one: or elſe hold one to be titular, as Angels and Magiſtrates, tho in a higher Orb and Order; which yet is inconſiſtent with the precedent Scriptural Arguments, that prove our bleſſed Lord to be God in eſſence, coequal with the Father and Holy Spirit, to whom be glory and dominion for ever and ever.

Now then, ſince this moſt excellent perſon by vertue of his ſufferings in communion with his infinite Deity (tho in it ſelf impaſſible) hath given full ſatisfaction to his Father for all the ſins of Believers, and by whom we receive the attonement, Rom: 3: 21: & 5: 21 Act: 20: 2 even through the merit of his precious blood, and that hereby he is become a perſonal, particular and immediate Object of our Faith, and that by him we do believe in God the juſtifier of the ungodly through his righteouſneſs and his alone: Rev: 22: 17: Heb: 9: 12: Eph: 5: 26: Tit: 2: 14: 1 Joh: 1: 7: 1 Pet: 1: 2 Rev: 8: 5: Heb: 9: 16: and that this glorious perſon ſo graciouſly invites all thirſty ſinners to take the water of life freely, and to believe in his Name for the remiſſion of Sins: let us come boldly to the Throne of Grace, that we may obtain mercy, and find Grace to help in time of need.

Now let this ſuffice to have written about the two great Foundations of Faith.

In the firſt Chapter concerning the Divinity of the Scriptures: And in the ſecond in reference to the Deity of our bleſſed Lord, which I hope will ſo ſatisfie, comfort and erect the Spirits of feeble and ſtaggering Believers, that they may the more ſweetly and firmly lay the ſtreſs of their fears in life and death upon this Rock in Zion: and if they will be but careful and vigilant as to holy walking, and be earneſt in Praver to enjoy the beautiful and Soul-refreſhing influences of the Holy Spirit: They may then walk ſafely and joyfully through the valley of the ſhadow of death till they arrive at the mountain of Glory.

And ſo I proceed to the ſecond part of this Treatiſe about the nature and actings of Faith it ſelf more immediate and particular.

PART II. Of the Nature of Faith in particular.

Having in the firſt part of this Treatiſe, laid the precious foundation upon thoſe two marble r cks, the D ctrine of the Divinity of the Scriptures, and the Deity of Chriſt: which may be likened to thoſe vaſt and ſtately fulciments which Solomon built on the ſides of Mount Moriah, to ſuſtain the grandeur of the Temple. I ſhould now proceed to erect the ſtrong hold of confidence, & the pleaſant Palace of aſſurance: wherein that beautiful Daughter of Zion, the grace of faith ſits as upon a throne of every, within the Curtains of our ſecond Solomon.

And this I ſhall endeavour in the Ten Apartiments or Chapters following.

Of the Name and Nature of Faith. The various Expreſſions ſetting out its nature. The loweſt or leaſt degree of ſaving Faith. Of Juſtification, the immediate effect of Faith. Of entring into Covenant with God by Faith. Of the neceſſary and inſeparable connexion between Sanctification or holineſs, and Faith. Of the Infirmities of Believers. Of aſſurance or joy of Eaith how attained, with ſome clear ſigns. The danger of Ʋnbelief. The happy Fruits and benefits of Faith.

And ſo conclude the whole with ſome Corollaries by the bleſſed leave and help of our gracious God.

I intend not to enlarge very much on any but to be briefeſt on thoſe where others have been copious. On the ſecond third, ſixth and eighth, I would inſiſt a little liberally: it being my primary deſign, to ſtrengthen the weak believer, and in courage ſinking ſpirits: beſeeching them to meditate ſeriouſly on the directions for underſtanding the nature of Faith in the firſt and ſecond: and to be conſciencious in their holy care of walking with God in the points pr ſcribed in the 6th chapter. That ſo they may live more comfortably, dye more ſweetly, and reign victoriouſly.

And now let us walk together into the firſt chapter by the gracious aſſiſtance of our holy and ever-bleſſed God.

CHAP I. Of the name and nature of Faith

THe Riſe or Origen of this word is from the Italian Fede, and that from the Latine, Fides, and that as ſome conceit, from the Greek 〈 in non-Latin alphabet 〉 to perſwade and that from the Hebrew, 〈 in non-Latin alphabet 〉 . Cicero in his Offices deſcants on the word Fides, as if ſo term'd, quia fit quod di tum: becauſe we believed, what is ſpoken or promiſed, ſhall be done. Our Engliſh Saxon word [Believe] comes from the Dutch, lieven, and that as 'tis thought from the old provincial Latine among the Roman Colonies in thoſe quarters [Libeo Libet] to liſt or conſent to a thing with love or liking, and that the word Love comes from a Teutonick word of the ſame extract [Verloff] which ſignifies to aſſent. Now as one of the Ancients ſays, (conſenſio eſt volentis) conſent is the act of a perſon that is willing: ſo to believe, is to conſent freely and with love to the truth of what is ſpoken, which breeds conviction and ſatisfaction on the mind of man. Now the inclination of the will to believe, is wrought by God, and if any queſtion, why one is perſwaded by God and not another.: Pſal. 119.36. Let him take his anſwer from holy Paul, that 'tis God that maketh to differ, and O man, who art thou that replieſt againſt God, and if that pleaſe not, let the bold fellow go look another:1 Cor, 4.7. Rom. 9, 20. But as Auſtin treats him, caveat preſumptores, &c. Let him take heed of preſuming in curious ſearches, and determining the myſteries of grace, and the counſels of God. Is it not abundantly enough, that thy heart is ſoftned, melted, inclined to caſt thy ſelf wholly on the free-grace of the New-covenant: when others repelling the glorious light of the Goſpel, run back again to the Old Covenant of works, and ſplit themſelves upon the rock of preſumption; expecting divine mercy without the merits of Chriſt, and ſo ruſh upon the pikes and ſpears of divine juſtice and vengeance to their eternal ruine.

But to proſecute our work.

To Believe is to be perſwaded and ſatisfied in our hearts and conſciences of what God hath ſpoken and promiſed in the holy Scriptures. On the other ſide, to beget a confidence and truſt as to what any man ſpeaks or aſſerts: among ſeveral Nations, according to their civil & municipal Laws there muſt intervene a proof or an aſcertainment made by the inſtrument of a publick Notary, or by truſty witneſſes of the vicinage as among the Northern Nations, recited in Lindebrogius, &c. or elſe by ſound arguments that cannot be refelled without incurring groſs abſurdities: as in caſes of unknown Murders, the wonderful providence of God doth ſhine forth in their diſcovery by ſuch methods and probable arguments, which procure an acquieſcence and quietation of ſpirit, as to the truth of the things delivered. But in divine caſes ( 〈 in non-Latin alphabet 〉 ) I am ſufficiently ſatisfied and perſwaded by the meer word of God: Rom. 8.38 When I am ſure that God has ſaid it, I believe it, for in things Divine there can be no ſublimer proof then the teſtimony of God himſelf. For the very being of an infinite God determines his verity; and when our imperfect and lapſed reaſon, and many times miſguided by education, and the ſecret impreſſions of converſe from deſigning perſons, that are apoſtates from the truth; doth thr'u pride and envy, and delight in contention ſtudy to contradict, and invalidate the texts of ſacred Scripture.

Let's remember that infinite Wiſdome, (had it ſo pleaſed him) could have amazed us with ſuch potent arguments that might ſtrike us dumb, and muzle and aſtoniſh us, as our Lord did the Phariſees at every turn.

God is Truth, and Truth Eſſential, the fountain of all Truth, and in him is no darkneſs at all. Not one Iota or tittle of any of his ſacred words can be infringed by the leaſt or greateſt of Errors. John 1.5. Whence it comes, that the truths of Gods revelation are the grounds of all the firmitude and ſtability of our ſpirits; which otherwiſe might waver, Iſa. 7.9. 2 Chron. 20.1. and wander from their conſtancy, per avia eſerti, through the gloomy by-paths of error to all Eternity.

In the ſignificant language of the Hebrews, the word therefore which is tranſlated by Faith, is a conjugate from 〈 in non-Latin alphabet 〉 verity or truth For as much as Truth is the peculiar object of truſt, and whence ſome think the word Truſt to be derived; 〈 in non-Latin alphabet 〉 and therefore judg that all lyars, promiſe-breakers and falſe witneſſes are unfit to be truſted with perſons or matters of the very leaſt importance, and ſhould be thruſt out of all good mens houſes, and all civil ſociety, Pſal. 101.7. and ſhould be forced to live among beaſts or ſuch as are like themſelves, which is worſe and there cheat and abuſe one another till their mutual extirpation; or rather by godly and wiſe Magiſtrates be made to ſuffer the penalty preſcribed by a wiſe and holy God, Deut. 19.19. & 22, 19. according to what their lies and falſe witneſs might have injured their brother: whether in life, member, good name or eſtate, they ſhould ſuffer exactly the ſame puniſhment, their eye ſhould not ſpare nor pity, according to the Lex Talionis, or elſe the world will never be at reſt nor quiet from wicked wretches.

But were this Law of God made the Law of Nations, his bleſſing would follow it with more peace and tranquility, then yet the world hath ſeen.

Well then, as Truth is a moſt radiant attribute of God, and dwells in his nature, as he is Ens primum & ſimpliceſimum, the eternal and uncompounded Being: Job. 4.18. And if Angels, whom he charges with folly in compariſon with himſelf, do not (raciocinari) reaſon by mediums, but act by intui ion: how much more does that moſt abſtruſe and immenſe being, the Father of lights, both in his cognition of all things at once, and according to the purpoſe of his own will, act in expreſſing and manifeſting what he pleaſes to his creatures and ſhining upon that manifeſtation with ſuch a glorious ray of truth, that were it not from the darkneſs of our lapſed eſtate, we ſhould without any diſpute or heſitation immediately imbrace it for the higheſt and unqueſtionable verity. Hence it is that in whatever he ſpeaks from his moſt holy mouth by Oracles or Prophets ratified in their authority from him, muſt be judged a great preſumption and impiety to call for a reaſon of any of his words or actions by bold and daring, and impudent creatures. For from the raies of truth ſtreaming from the immenſe and ſoul-dazling ſun of his verity flows all the certainty and ſtabiliment in the ſpirits of angels or men, to fix and ſettle us in our belief and obedience.

Whoever then does believe, ſets his ſeal to the Word that God is true; and he that doth not believe, as far as in him lies, would ſeem to induce, John 3.33. that the holy and true God, ſhould be a lyar and deceiver, and not to be truſted. Such is the moſt horrible conſequent of unb lief. Though I am well ſatisfied, that there are ſome trembling fouls, that either from natural timerous tempers or ſome other dark incidencies upon their ſpirits do not come up to clear and comfortable actings of Faith,The Lady Thomſon late of Oſterley: park but now in heaven. & that abhorr the very thoughts of not truſting God upon his word of Promiſe, and are truly gracious at bottom, though cannot diſcern and know it. As I knew not long ſince a gracious Perſon, when diſcourſing of the work of God upon her heart, John 5.10. & 6.29. ſaid that ſhe trembled at that Scripture in John, of making God a lyar, and that the deep pondring upon it, was the beginning of her converſion. One is apt to think, it were a very eaſy thing to believe the holy God upon his Word: Eph. 1 19: 2 Theſ. 1.11 Eph. 3.16, 17. 1 Tim. 1.15. but indeed, renewed and ſanctified perſons have found it one of the moſt difficult works in the whole world, becauſe its contrary to nature, to found our ſalvation upon anothers righteouſneſs, & therefore needs a miraculous work from God to effect it in us. It's true, that the doctrine of the Goſpel is a moſt faithful ſaying that is, a moſt certain and undoubted aſſertion full of grace and truth, and worthy of all acceptation or embracing (utrique ulnis & in utraque cordis camera) in our moſt intimate boſomes: that Chriſt came into the world to ſave ſinners: But it requires almighty power of the ſpirit of Chriſt to bring us to the obedience of faith, But of this more (God granting) in the ſequel. Now I'le proceed about ſome things in the nature of Faith, to which end I may recount that good old ſaying of Auſtin cited by ſome (Accipe & ſignas) receive it, that is, believe it, and thou fealeſt to the truth of God. Thus Sarah acting by Faith, judged him faithful who had promiſed, and attained the end of her particular truſt in the caſe whereunto God had ſpoken.

But not to dilate in generals, I might proceed to the hononymy of the term, and the various Synonymous expreſſions of it found in Scripture. I might from fathers and ſchoolmen, from confeſſions of the Reformed Churches, and their commentaries, common places and Syſtemes from controverſial writings between us and the Romaniſts, and from the many holy practical writers of our own on this very ſubject, raiſe a great pile or maſs of diſcourſe, and therein but actum agere, over and over with the ſame in ſome little varieties. But I forbear, ſince my chief end and ſcope is principally to erect and comfort broken, languiſhing ſpirits, that hang in ſuſpence as it were between the hopes of heaven, and the fears of hell: I would gladly put a Scripture ſtaff (even one of the ſtaves of the Ark within the Sanctuary) into the hands of every weary and heavy laden ſoul.

I ſhall not then be nice or over-curious in handling this point under the diſtinct heads of definition or deſcription, or in diſtinguiſhing it into ſeveral ſorts, and ſo proceed to examine all the cauſes, effects properties, adjuncts, contraries, and the ſeveral corollaries deducible from all: or the caſes of conſcience, doubts and objections afflicting troubled ſpirits; for they are innumerable: but only treat upon ſome particulars moſt practical and uſeful, either paſt by, or but lightly touched by others. As Doctor Boodt that learned Phyſitian, and of great requeſt with the Reverend Biſhop Ʋſher, was more pleaſed to write [de affectibus ommiſſes] of caſes not handled, then to trouble the world with large bodies of Phiſick over and over. So ſhould all endeavour not to burden the church of God with ſwelling diſcourſes, wrought up into a cumberſome Tympany out of others preceding, who have done worthily in their generations: but ſhould either add quid novi: or quid noviter, either ſomething new, that may increaſe chriſtians knowledg and grace, or after a conciſe and clear method, that may raiſe the fancy, ſortifie memory, and take with ſuch as are out of the church to help on their converſion. Though I am ſenſible 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 deexci 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, Helv 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 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 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. 'Tis 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 lets 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 thats 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 the1 King. 3.9. underſtanding: ſometimes for the Act. 7.39. will, other times for1 Cor. 7.37. purpoſe: for the affection of Mat. 6.21. love: for inordinate Rom. 1.24. luſts in their ſeat: for Eccl 6.7. deſire, and for the 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 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. Theres a thick maſſy wall broken through by the hammer of Gods word, 〈 in non-Latin alphabet 〉 . 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 'tis the Will that makes the Match. Tis 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 without great mercy to the innocent party. For the truth is,Sanc ior copul cordis quam. corporis: it can be no leſs than an original cheat, and a wicked action: when a Woman accepts a Husband meerly for gain or honour, when her heart was never honeſtly and truly towards him. It was the falſe act of a ſtrange or whoriſh heart in the ſight of God, when others whoſe ſpirits were right, might have ſtood ſincere and faithful, being filld with candor and ſweetneſs; in conjugal Relations. Even ſo it is as to outward, hypocritical and feigned Profeſſors, who take Chriſt in the Sunſhine of the Goſpel, and in hope of a great inheritance, when the will in its perſonal adherence to Chriſt for his righteouſneſs, and holineſs, never came to a true and real union. Whereas the Will is the main point in Marriage, according to the determinate rule of the civil Law [Conſenſus non concubitus efficit matrimonium, Cod. Juſtin Tis conſent and not the bed that makes it.] So in all moral actions, contracts and agreements: neither is it otherwiſe in this grand, ſpiritual concernment of the ſoul: when the Judgment has declared the undone and ruined eſtate of any out of Chriſt, and proclaimed the rare excellencies that are in him; and how appropriate a Saviour to ſcatter all our fears, root out all deſpondencies; and to ſupply all its wants and indigencies: Then comes in the Will, and chooſes his perſon as the moſt lovely in Heaven and Earth, conſents to all his gracious offers, and ſincerely embraces his love and mercy with unſpeakable joy and thankfulneſs, and delightful reſolutions of new and conſtant Obedience.

The ſoul then being invited by Chriſt in ſuch ſweet alluring terms, Rev: 24: 17: Iſa: 551: Song: 1: 3: as theſe [Whoſoever will, let him come and take of the water of life freely, and ho every one that thirſteth, &c.] it finds a ſweet inclination ſmelling fragrantly of the precious anointings of the Spirit: when this powerful faculty is turned about, renewed and filled with the balſome of heaven, and thereby through infinite grace and irreſiſtable power allured to look, and run after him, to accept him and cloſe with him on the terms of the New Covenant of grace.

In Scripture therefore, the Will is often phraſed and ſignified by the beart. Thus Solomon prayes at the Dedication, that the Lord would incline their hearts, that is,1 King: 8: 58: Pſal. 119, 36, 112. ſweetly bend their wills to keep his laws; and David thus, incline my beart unto thy teſtimonies, and to perform thy Statutes. To incline the will, is, when divine light has ſet before, the underſtanding, the knowledge of the true good, this divine power inwardly moves the will to it;Lactant. de Orig c: 3: de falſ. ſap. l. 3. c. 10 de ira Dei c: 7. & Bp Wilkins in a ſet diſcourſe 8. Lond. 1678. not by any force or coaction, but by a ſweet melting and moulding it into the Will of God. Man is a rational creature, and a religious, as Lactantius ſeems to make the laſt his ſpecifick difference from bruits. So that when the ſtony heart is by infinite power changed into golden oar, then 'tis melted by the fire of divine love in the furnace of godly repentance, and by degrees caſt into the mould of the divine will, and effigiated or ſhaped into the exact image of his Son. After this great work, the renewed ſoul finds its will determina: ely carried to bleſſed objects, and turned quite about to delight in heavenly perſons and things. There's no compulſion in the point, but natura renovata fertur, the ſoul being changed, is now by its own ſpontaneous freedom carried with a ſpiritual naturality to that which is coadequate to its eſſence, and hath received from God a bleſſed recovery to an enjoyment of, and a complacency in this ſupreame and everlaſting good. Now though the ſoul can do no otherwiſe (as far as 'tis renewed) yet it is no way compelled, but acts according to its own delight and pleaſure. For the whole ſoul, whole heart, whole will, ſo far as renewed, is carried out with all the Sails of its deſires, and ſatiated with the ſenſe and comfort of this moſt happy change, and when come to heaven will be fully concentred in thoſe enjoyments, and bathed in that Ocean of bliſs, no otherwiſe in their (though minute) proportion, than God himſelf, the humane nature of our Lord, then holy Angels, and the Saints in glory.

After which manner ſome of the Ancients, and ſeveral of the Moderns expreſs themſelves. I ſhall a little touch upon what Strangius declares to this point [Libertas naturae eſt ab omni neceſſitate, Strangig. de Voluntate Dei, amſtel. 1657. p. 683. l 3 c. 14 & p. 686. quae repugnat naturae voluntatis] Liberty of nature is when free from all neceſſity, which is a thing repugnant to the nature of the Will.

Again, [Neceſſity doth not overthrow our Liberty.]

Again, p. 687. [Indifferency lies then in the nature of Liberty, when it can act or not act about the ſame object, when it may chooſe either that or another] and afterward inſtances in God, in Angels, and in the bleſſed Saints, 690. and ſo Pemble p. 87. Ant Burges of ſin p. 312. whoſe will is determined to true Good, &c.

This powerful and ſweet motion and inclination of the will of a believer by the ſpirit of God, may be happily ſhadowed forth by the inclination of the mind in perſons carried towards union in the Marriage-covenant. It is of God, and generally little or no reaſon to be given of many of their choices, but an influence or impulſe from heaven, in thoſe that out of pure and honeſt affection, give mutual conſent to that relation, and not for any baſe and ſiniſter ends, but for perſonal delight in each other: wherein that unſpotted, intaminated love in rational beings, ſo vaſtly differs from bruitiſh luſts, and draws nigh to an Angelical Excellency, like that of an honourable Lady to a Philoſopher in Scotland, mentioned by Burton in his book of Melancholly. How much more and tranſcendently excellent is that joyful and heavenly love moving in the heart by the finger of God, in a ſoul that thirſts after ſpiritual eſpouſals to the Lord of Life.

There is no adumbration of our union to the Lord Jeſus, more proper or pertinent than this, wherein the Scripture doth ſo greatly delight. To the accompliſhment whereof the drawing of the Father is requiſite, and 'tis performed by inward teaching, Eph. 5.32. Rev. 19.7. Johae 6.44, 45, and thereby producing a heavenly inclination to this union and communion with his Son: as the moſt excellent perſon, and moſt beloved of the Soul. This ſecret work being formed upon the heart, makes up that inſeparable conjunction with Chriſt, which ſhall triumph in the ſame chariot to eternity. Moreover, when 'tis freely conſented to by the Soul (For the gracious heart acts voluntarily, tho by the ſpirits inſtigation and inflexion) then does God impute the righteouſneſs of his beloved Son to that ſoul, being now become a true believer, and by inward intire love in the heart, eſpouſed to him.

Hence it follows, that whatever the ſon hath, the Father makes over to a Saint; who by vertue of thoſe eſpouſals enters into a right and title to Chriſt Wiſdom, cor. 1.30. righteouſneſs, ſanctification and redemption, and becomes a co-heir with Chriſt of the ſame inheritance in the kingdom of glory, and as it is here in the kingdom of grace, ſo much more in heaven above, fulget radiis mariti, the Church ſhineth not by reflected, but by infuſed or implanted rayes of her husbands glory, being one with Chriſt in myſtical union, the ſame ſpirit and the ſame glory being in them, as our Lord ſets it out, [I in them, and thou in me, John 17.22, 23. Ezek. 16.14. John 1.12. and the glory which thou gaveſt me, have I given them, that they may be one, even as we are one] In his comlineſs we are made perfect. For on them that receive him, the Father beſtoweth a powerful and magnificent priviledge to become the adopted ſons of God.

Having diſcourſed a little largely, (with thanks to the ſtronger chriſtians for their leave and candid forbearance of time as to the weaker Saints, about the nature of the will, as being the principal ſeat of Faith, and the ſeminary of its fruitful effects.

Let us now proceed,

In the third place to the affections of the ſoul, which are indeed but ſeveral emanations or ſtreams from the Will, and may be compared to ſemidiametral lines that flow from this center, and run out into the ſpacious circumference of actions. For when the heart or will inclines this or that way, or to their oppoſites: it then ſhines forth in thoſe extenſive eradiations by the paſſions and ſeveral affections of the Soul. As for inſtance, Iſa. 26. the church of God in the Prophet cries out with my ſoul have I deſired thee in the night ſeaſon. So in reſpect to fear, holy perſons are ſaid to fear God in the ſingleneſs of heart: Col. 3.22. D ut 13.3. Judg. 16, 152. Song 1 4, 7 and others are recounted to love, and truſt in the Lord with all their hearts, and love is ſtated to be from the heart.

In this love of our hearts to Chriſt, lies the quinteſcence of our union, and thence a ſpouſe like reverence, and a ſweet holy fear to offend, or diſpleaſe him in the leaſt. Eph. 5.33. The like whereof is commanded in Scripture, to be the holy deportment of all Wives to their Husbands, Let the Wife ſ e or look to it 〈 in non-Latin alphabet 〉 , that ſhe fear or reverence her Husband. Inſomuch that Solomon brings in the Spouſe with ſuch a reverent care; when her bridegroom was aſleep, that ſhe charges all perſons in and about the place, to make no noiſe that may diſturb or awake her beloved till he pleaſe. ong 2.3 She is filled with an heart-raviſhing joy in communion with him, though here but through the latteſſe of Ordinances, takes ſweet complacency in an holy reſt in his fellowſhip, ong 2.5. and feels a delicious faintneſs in the ſick agonies of love: is always ſatiated in his ſociety, but never ſatisfied, always filled to the brim with pleaſure, and running over in his praiſe to the daughters of Jeruſalem, while the fountain of love pours out of the heart of Chriſt into the boſome of a Saint, by a true perpetual motion, this glorious perſon, 〈◊〉 5.7. delighting in his goodneſs and rejoycing over us with ſinging.

Theſe and many more are the pure, unſtained, ſanctified motions of the will, ſo far as renewed, rectified by grace, and acting towards its native and genuine objects at firſt concreated with it; as fit, proper and qualified for it. 'Tis the will then, ſal: 42.1, 8.25. which deſires, loves, thirſts, longs and pants after the living God, and is never quiet or ſettles its full complacency on any perſon or thing beſides God alone, but there 'tis ſatiated with all manner of delight and joy for evermore.

4. In the next place, conſcience comes in to act its part, and having lookt round about upon all the pre-actings of the ſoul, ſubſcribes to the new creation with this eulogy: Behold all the work of God is very good. It is a mixt act of the ſoul flowing from the underſtanding and will together, and proceeds from an inward work,Simplicius. as a philoſopher expreſſes it, if I remember right.

When the ſoul makes dialogues within it ſelf: It is the reflexion of the ſoul upon all its precedent acts, whether radical or deduced, wherein conviction is mainely concerned: As the Evangeliſt ſpeaks of ſome Phariſees, that they were convinced of their own conſciences, John 8.9. which do accuſe or excuſe according to the nature of the light and integrity within, and ſo helps the ſoul to aſſurance, by a diligent intuition into the actings of Faith. Conſcience is the ſouls looking-glaſs, Rom. 2.15, wherein it beholds all the red flaſhings upon its face, when others talk behind them at a diſtance. This inward redneſs more eſpecially riſes from the immediate rebukes of this vicegerent, and happy are ſuch, who have their hearts ſprinkled from an evil conſcience [nil conſcire ſibi, Heb. 10.22. nullaque aubeſcere onlpa] To be conſcious of no guilt, and to have no faults ſtaining vermilion upon the cheeks of conſcience.

I might enlarge in the next place upon the power of fancy and imagination, that anvill and hammer of thoughts in the work-houſe of the brain.

But I rather proceed to the laſt that I ſhall touch upon: and that's the Memory, that wonderful faculty: which Auſtin in his confeſſions does ſo extreamly and deſervedly admire, and the Platoniſts are ſo deeply affected with it, that they thought the ſouls ſcience to be little elſe then reminiſcence, or a recognition of what it had before its delapſe from heaven into the body. Memory is the ſouls chriſtal cabinet repleniſht with diamond cells or Loculi, ſo termod by Tully: wherein things heard and learned, are ſafely retained; and who is able to expound the reaſon of its rehearſals. It is the recollection of the ſoul upon it ſelf, acting over and reviewing every thing at its pleaſure, and thereby hath a great influence upon the affections to excite them with delight or dolour [meminiſſe juvabit & dolehit] When we lay up memorials in our hearts, the end is to bring them forth of the treaſury of a good and honeſt breaſt, Luk. .66 Pſal. 139.18. & 63.6. like wiſe Scribes fitted for the Kingdom of God. Thus David remembers God ſometimes to his comfort, and when awake, was ſtill with God. At other times he remembred God and was troubled, comparing his preſent doleſome ſtate with his former more delicious times.

This faculty (ſo we may term it,Galen being a 〈 in non-Latin alphabet 〉 or a faciendi poteſtas) a power in the Soul to do ſomething peculiar in calling things to remembrance, carries a flaming Torch in its hand over all the chambers of the Soul, nuert. Inſtit. and by Phyſitians and Philoſophers is reckoned one of the three inferior ſenſes. Now in this, as in all other powers Faith hath its reſidence, and acts in and from them upon its moſt noble and ſpiritual objects. I ſhall not recount many Scriptures [Some truſt in Horſes, and ſome in Chariots: Pſal. 20.7 but we will remember the Name of the Lord our God, even what he hath done for us of old, and truſt him ſtill. Saints uſe to call to mind former merc ies to encourage Faith [I will remember thee from the land of Jordan, Pſal. 42.6. and of the Hermonites, from the hill Mizzar, the little hill Mizoar before Zoar. In which and the like places David eſcaped the violence of Saul. Memory helps Faith in a gracious perſon, recalling the ancient benefits of God to his Church, and his wonders of old. Help a Holy mans Memory as to former actings of Faith in his ſtraits, and you comfort him preſently with the ſweet hope of continued deliverances, till he ariſe to the great deliverance in the Heaven of glory.

But leſt I be tedious, I ſhall proſecute no more, but deſcend to the ſecond Section of this Chapter.

SECT. II. Of the Primary Efficient Cauſe of FAITH.

AS to the efficient Cauſe, Author or Worker of Faith in the heart: we know that every good gift comes down from Heaven. And hence Faith is ſometime aſcribed to the donation of God eſſential; being called the gift of God, the Faith of the operation of God. Again, Jam. 1.17 Eph 2.2. Col. 2.2. Phil. 1.29. Theſſ. 1.11. Phil. 2.13: tis ſaid to be given to the Saints to believe, and the work of Faith is ſaid to be the effect of his mighty power: In which, and in all other heavenly gifts and graces, to will and to do are both wrought of God. As tis in true repentance, a grace thats alwayes conjoyned with Faith, and leads out of our ſelves by the hand of Faith into Chriſt; the former being given of God, ſo is Faith. Cor. 3.5. All our ſufficiency to think but a good thought ſlides down from Heaven.

Q. If you ask then, How thoughts come into the heart?

A. I Anſwer: They flow into the head or heart by the power of imagination, thru the windows of the ſenſes or from concreated ideas, or by ſome inſtillations and ſpecial infuſions from God, as it is in all curious Arts and Sciences: Prev. 8.12 He is the finder out of all witty Inventions, as we read in the caſe of Bezaleel for the Tabernacle, and in Hiram for Temple works. If you ask, whence holy thoughts come? I anſwer, from the infuſion of the Spirit, Gen. 1.2: and his warming the waters of the Soul; as it is expreſt by Moſes in the firſt Creation, ſo it is in the new Creation from the breathings of the Spirit on the garden of ſpices, which e himſelf hath planted in our hearts. Iſa. 26.12: Pſal. 33: 22: 1 Chro. 29: 18: 1 Joh: 2: 27 So it is in the work of Faith, as the Church expreſſes it: Thou haſt wrought all our works in us and for us: he cauſeth us to truſt or hope in his Word. He begins and inſpires good thoughts into us, and keeps them in the imagination of our hearts. He teaches and anoints us with the oil of the Spirit. He makes all new within us, and puts hearts of fleſh into us, Jer. 31: 18: Ezek. 36: 26 and turns us unto himſelf, becauſe he is the Lord our God, having accepted us into covenant relation with himſelf.

Sometimes the work of Faith is aſcribed to the Father, as in that to the Epheſians: Eph 1 19, 20 we are made to believe by the exceeding gr atneſs of the mighty power of the Father, even the ſame power which he wrought in Chriſt, when he raiſed him from the dead. Joh. 6.4 And otherwhere it is ſaid, that no man can come to the Son (that is, by Faith) except the Father draw him by the golden chain of his electing love, and teaches him from his chair in Heaven. Beſides the work is oftentimes aſcribed to Chriſt, who is ſaid to be the Author and Finiſher of our Faith, and that he is exalted to give repentance and forgiveneſs of ſins, Heb 12.2. Act 5.31 both which are intimately connexed with Faith, as in the caſe of the Father of the tormented Child, Mark 9.24 praying to Chriſt to help his unbelief.

But more eſpecially and immediately its attributed to the holy Spirit, who works in our underſtandings to think of heavenly things, and puts holy motions into our hearts, which are the original of thoſe ſudden thoughts by darting of Scriptures, and precious Promiſes into our memories, Rom. 8.5, 9. John 14.26. and kindling ſparks of light and comfort in our hearts: yea the witneſſing of our ſpirits to him are wrought by him. He inclines our wills to embrace himſelf, and Chriſt our Lord. For if we have not the ſpirit of Chriſt, Rom 8.9. we are none of his. Yea, Faith it ſelf, even as all other graces are given by one and the ſame ſpirit. Again, one of the fruits of the Spirit is recorded to be Faith,1 cor. 12, 9 and to ſpeak with reverence, it is from his implantation and inoculation in the new paradiſe of the Soul. Gal 5.22. Yea, and after that we have believed, we are alſo ſealed up in the Faith by this holy ſpirit of promiſes. He ſeals all his own gracious workings upon our hearts. Sometimes Believers are ſaid to receive the Holy Ghoſt preſently upon the firſt work which evidently ſhews the connexion of Faith and holineſs by the ſame ſpirit. Eph 1.13.13, 19.3, 16, 17 Hence tis obſervable, that tho Prophecies be never ſo perſpicuouſly and radiantly fulfilled, and tho admirable miracles were performed to illuſtrate the preſence of the Deity: yet they wrought not the leaſt grain of Faith, without the energy of the ſpirit; he muſt add thereto an inward miracle upon the heart. Thus it befel the Iſraelites in the Arabian Deſart: Deut. 29.3, 4. For God (ſayes Moſes) gave them not a heart to perceive unto that day. Juſt ſo the Capernaites, they ſaw Chriſts bleſſed perſon, and his eminent Miracles; but believed not, as not being given to them by the Father: Joh 6.36, 37. John 12.37. and ſo it was with the Phariſees and other Jews, tho he had done ſuch great works before their eyes, yet they believed not on him. There muſt be therefore a working power of the ſpirit concomitant with the Miniſtry of the outward call of the Word: elſe none ſhall believe the report of Chriſt by Iſaiah, Iſa. 53.1. unleſs the arm of the Lord be revealed within. Hence it is that ſome have profeſſed to have heard a kind of voice at their converſion: as holy Auſtin declares expreſly concerning himſelf under a fig tree in the Garden at Millain: Confeſ. l 8. c 1 . not difformous from that of the Prophet; Iſa 30.21. They ſhall hear a voice behind them ſaying, this is the way, walk ye in it.

Q. But ſome may ſay, If Faith be wrought by the Holy Ghoſt, Gal. 3.2. how is it ſaid that we receive the Holy Ghoſt by Faith?

A. I Anſwer, Tho the Holy Ghoſt work Faith in us at firſt, that Faith which was wrought in us by him, is further augmented and increaſed in us by the fame holy ſpirit and acts together with him in prayer for a further addition of his gifts and graces. Beſides in the primitive times, it was the method of mercy, that when perſons had declared their Faith, upon that they received the Holy Ghoſt in his dona miniſtrantia or gifts for good of the Church. I might treat further of the adjuvant, ſuborninate and inſtrumental cauſes, the various and wonderful methods, the ſeaſons and times of divine working. As Naaman was excited by a poor captive Maid at home, and by his Servants abroad, to believe God for his cure by the Prophet: it is in thouſands of caſes and notable circumſtances: wherein God produces this bleſſed work: but I muſt ſurceaſe, and end with a deduction, that ſince the work of Faith is ſupernatural, and our converſion birth from the ſpirit: then are we not the ſons of God begotten by the will of man, Joh: 3: 6: Joh: 1: 12. but of God and are breathed upon with the breath of ſpiritual life, by that free agent the ſpirit of God. Not where and when the heady liſt and free will of man pleaſes that great Idol of a periſhing World, Act 18: 29: Prov. 1.19: Eph: 2: 1: rejecting the free grace of God. Faith is of Grace. There's no power in nature to believe, nay the very preparation of the heart is from the Lord. We are by nature dead in ſins and treſpaſſes, and can no more believe than the old feigned Atlas can ſupport the heavens, or an inconſiderable fly with her impetuous hummings can ſhove a Mountain into the Sea.

But I paſs to the ſix Sections belonging to this Chapter: whereof briefly, haſten-to the Chapters I chiefly aim at.

SECTION. 3.

The next thing to have toucht, was the more immediate and peculiar Object of Eaith; and that's no more than the perſon of our bleſſed Lord in his ſufferings, our beloved Saviour on the Croſs: viz. to believe on his Name, to look up to the Antitype of the brazen Serpent,John 1: 12: Act: 16.31: Rom: 5: 11: & 3: 25: when lifted up upon the pole of the Goſpel. As Paul told the Jaylor, If we believe on the Lord Jeſus Chriſt we ſhall be ſaved: a Lord to Rule, a Jeſus to Save, and a Chriſt to Anoint us; and ſo we ſhall receive the attonement: For God hath ſet him forth for a Propitiation through Faith in his blood: without blood there is no remiſſion, Heb: 9: 22: and without blood of an infinite value, there can be no expiation to infinite Juſtice. Now if any be ſo bold as to diſpute with their Maker, why this way and no other? I Anſwer, Rom: 9: 20: Who art thou that replieſt unto God, being thy ſelf but a defiled ſhiver of a pitiful Earthen Veſſel, ready to be daſht in pieces every moment. I ſhall rather turn off to anſwer the caril of a Jew, who being askt, how they can expect now to be ſaved, ſince their magnificent Temple, and the brazen Altar of Sacrifice lie in the duſt: whereas they are commanded not to preſume upon Sacrifice but in that place at Jeruſalem; ſince alſo they can legally pretend to no pardon without blood, and yet will reſt upon that place misinterpreted of a poor mans Offering of a handful of fine Flower, Lev. 5.12. and Moſes his ſaying from the Lord that his ſin ſhould he forgiven him. To which may be anſwered, that the Temple was d dicated, and the Prieſt, and the Altar were Conſecrated with blood, Mat: 23: 19: which gave a vertue to all the Sacrifices and offerings: but I rather reply, that this handful was to be offered, 〈 in non-Latin alphabet 〉 not as we tranſlate it, [according] but [upon] the Offerings of the Lord made by fire: This being joyned with the Lords Flower, which was continually burnt with the Lords Lamb of the morning or evening Sacrifice, and ſo had its vertue from that bloody offering. But alas, theres now no place to offer either Lamb, or Incenſe, or Wine, or Oyl, or fine Flower according to Gods Inſtitution ſince the deſtruction of Jeruſalem by Titus and Hadrian the Roman Emperors. Let us pray therefore that the poor Jews might be enlightned to come to the bleſſed Altar of the Croſs of Chriſt, and to this Prieſt of the Tribe of Judah, Heb. 7: 28: who is Conſecrated for evermore.

But lets remove to the fourth

SECT. 4.

The fourth ſection ſhould exhibit, wherein the true and genuine eſſence of Faith conſiſts. The formalis ratio, or that which gives to it, the force and power to unite us to Chriſt, and thereby to receive influences from him.

Of this having ſaid ſomewhat already in this Chapter, and intending God willing to dilate upon it in the next, and ſhew, that it lies in recumbency or relying upon the Lord Jeſus Chriſt as he is ſet forth in the Goſpel promiſes

I ſhall ſtrike off to the fifth.

SECTION 5.

5. The fifth particular concerns the great ends of Faith.

The firſt and more immediate, is the forgiveneſs of ſin, and juſtification of our perſons, by the imputation of the meritorious Blood of Chriſt. Acts 13.38, 39 As Paul in his Sermon at Antioch in Piſidia, preacht the forgiveneſs of ſins, and that all which believed in him were juſtified from all things, as to which they could not be by the law of Moſes, according as the Evangeliſt expreſt it: Mat. 1.21. He came to ſave his people from their ſins.

A ſecond, is the Salvation of our ſouls, according to Peter, receiving the end of your Faith, the ſalvation of your ſouls.1 Pet: 1.9.

The laſt and ultimate end, as of all both perſons and things is the glory of the wiſdom, juſtice, and mercy of an infinitely holy God. Rom. 4.20. Johc 17.23. For he that believes on the ſon glorifies the Father alſo. As Abraham being ſtrong in Faith, gave glory to God: ſo Chriſt profeſſes in prayer, that he was glorified in his believing Diſciples; and when all the Saints ſhall triumph together in heaven, their 〈 in non-Latin alphabet 〉 or ſong of victory will be, with bleſſing and honour, and glory and power to him that ſitteth on the Throne, Rev 5.13. and to the Lamb for ever and ever, even the Lamb that was ſlain, even the ſame that taketh away the ſins of the believing world.

SECTION 6.

In the ſixth place, it's of great uſe to amplifie upon the foundation or groundwork of our encouragement, in the management of this great affair aright by the ſtrength and co-operation of the ſpirit: and that's no other, than by the divine promiſes, laid up in the covenant of grace. 'Tis the promiſe allures us, the voice of the word calls us, the faithfulneſs of God ſecures us, the motion of the ſpirit prompts, incites and haſtens us to come to Chriſt; who moſt graciouſly accepts us, kiſſes us, and lays us down to reſt in his moſt fragrant boſom. And here it is worth our time, if every minute were more precious than the whole univerſe, turned into a maſſy diamond; to expatiate upon the freeneſs, the unſought and unforethought love of God in making them, the certainty of their accompliſhment, as built on the eſſence and veracity of God, their riches and preciouſneſs, as being equivalent to the Crown of glory, encompaſſed with the golden ring of eternity, When we have obtained like precious Faith, we ſhall be made partakers of like precious promiſes,2 Pet. 1.1, 4. Heb. 13.7. & 6.12. as if we follow the Faith of Saints, we ſhall at laſt with them inherit the ſame promiſed Kingdom.

In the ſeventh Place,

I might trace a little the time of Faiths firſt infuſion, SECT. 7. and firſt operation in the heart, which is undoubtedly at the new birth, when ever it is. But how to preſcribe, and when preciſely to determine that, in the ſoul of a Believer is more difficult, than to ſtate the quickening or animation of an embrio in the womb of her that is with child, or for any Naturalliſt ſo ſet the moment of the firſt ſeparation of night from day at the initiating crepuſculum or aſcent of the firſt attom of the morning raies of the Suns body, or the primogenial fermentation of the vegetative ſoul in the ſeed Corn in the Earth, when it begins to chit; or the firſt vapors in Mineral beds, that procreare Mercury into a running liquid body, which afterward is congealed by Sulphur into Gold. Its much more difficult to ſet down the firſt punctual workings of the Spirit in our hearts.

Q. But you may ask me, Cui Bono To what end were it to be ſo accurate, if it were poſſible?

A. I Anſwer, In all humility, tho we never attain the preciſe and niceſt time: yet as far as we may and with what holy modeſty we can attain to dive into theſe heavenly ſecrets, the ſooner we diſcern the work, by ſo much the ſooner may our ſpiritual joy ſpring, which animates our ſervices, and anoints the wheels of our Souls to become like the Chariots of Aminadab. For which purpoſe I refer my Diſcourſe to the third Chapter of this Treatiſe.

SECT. 8.

In the eighth Place, I might ſhew the inſeparable union and connexion between Faith and Holineſs, they are individui comites, ſweet companions never divided, but delighted in each others ſmiles, lovely twins brought forth by grace. The heart of a Believer is purified by Faith, and his life moſt orient and beautiful in holineſs. Act. 15: 9 Whoſo then pretends to be a Believer, and walks not in holineſs of life, is a ſelf-deceiver and wrongs his own ſoul: But lets reſerve this to a peculiar Chapter below. Chap. 6.

I ſhould now iſſue this Chapter: but that I deſire in the cloſe of every one to anſwer one or more practical Queſtions for our ſpiritual improvement; referring to what precedes in the ſame Chapter.

Q. 1. If any trembling ſoul ſhould ask, Have I this ſound Faith of Gods Elect?

I ſhould Anſwer briefly,

1. Chriſt is precious to every one that believes;1 Pet. 2.7. the joy of his heart, and delight of his ſoul, when but under this ſweet hope, and when a little quickened and enlivened in communion: I ſat under his ſhadow with great delight. Song 2.3. Faith and Love alwayes ride together in Solomons Chariot, which is paved with love for the Daughters of Jeruſalem. & 3.10.

2. The promiſes of the Covenant are precious to ſuch a ſoul, they are ornaments of grace about his neck, and aetherial Cordials in all its fainting Fits: I had fainted, Pſal. 27.13. ſayes David, had I not believed to ſee the goodneſs of the Lord in the land of the living. It values them above a Kingdom:

Q. 2. If we fear our ſtate, how may we gain Faith? Rom. 10.

I Anſwer briefly, 1. By diligent attendance on the Word of God, Faith cometh by hearing.

2. By hearkening to the inward motions of Gods Spirit in hearing the Word. Luke 24.31. When thy heart is warmed by ſome paſſage in a Sermon, take ſpecial notice of that particular point. Its a ſign Chriſt is conferring with thy heart, as with the two Diſciples near Emmaus, whoſe hearts burned while he opened the Scriptures.

3. Ponder and meditate deeply upon that which warmed thy heart, to bring Chriſts counſel into a reſolution for obedience.

4. Sacrifice theſe intentions upon the Altar of Prayer, in the Name of Jeſus Chr ſt unto the Father. But theſe things requiring little tracts:Gerſon: Bonaventur Scala Ile conclude with that of Gerſon the Chancellor of Paris, who treating of Meditation, ſtates that for the ſweeteſt, when the ſoul opens it ſelf towards Heaven, receiving in its precious dewes, Pſal. 85.8. without forced and artificial methods, as David, Ile hearken what God the Lord will ſay, for he will ſpeak peace to my ſoul: Ariani perilpl. mar. Ery thrae & Benjamin itinerar. which is like the mother ſhell of the Oriental Pearl at Baharem, which Naturaliſts relate, conceives thoſe precious unions by the dew of Heaven.

But I muſt now retire to the ſecond Chapter, and tis more than time: only I dilated upon this a little the more, as being a ſubſtantial head in reſpect to the eſſential nature of Faith.

CHAP II. Various Expreſſions in Scripture, ſetting forth the Nature of FAITH.

THe beginning and carrying on of the work of Faith in the heart is ſet forth in holy Scripture by many pertinent and ſweet expreſſions, which tend to enlighten and comfort the ſouls of dark, drooping and weak believers: and helping them to diſcern the inherence of this grace in their hearts. Metaphors, Parables and All geries many times teach us, when direct Precepts will not do the work. Ʋpon ſome whereof I ſhall endeavour to treat in this Chapter, and preſent them as a climax or a Jacobs Ladder, whereby to ſcale the Palaces of eternal joy.

1. In the firſt place, Rev. 24.6. & 22.17. We find this grace ſet forth by thirſting and hungring after Chriſt and his righteouſneſs: which are ſtrong and vehement appetitions after ſupply of proper food and moiſture to refreſh the Spirits, and to preſerve natural vigo . Which if not timely ſatisfied produce pantings, faintneſs, ſwoundings, Pſal. 42.1. and at laſt convulſive motions, the very harbingers of death. Thus did holy David pant after God, as the hunted Hart, having lickt up a fiery Serpent, pants after 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, th 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; tis 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; 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 tis 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, Ph nn 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 fe t of faith and affections,44, 45, 46, we come to him for ſalvation; and ſo 'tis uſed in the neighbour verſes. Pſal. 63.8. Sometimes 'tis 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. , 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, tis reported that the gat 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 ſ ated in plains, as Bezer was; that difficult aſcent might not retard the ſpeed of the fl 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 Melchizedeck, ſhall continue in being, and that's according to the Law of an endleſs life for evermore. H h 7.6.28.

4: This acting of Faith is ſhadowed forth by our receiving of Chriſt, and therefore muſt be an act of the will and affections; when being ſenſible and convinced of his being the moſt adequate good for the ſoul, ſtretches forth its hand like a ragged indigent beggar, after a bag of gold, when frankly held to him by ſome munificent prince: or as a drooping, ſinking, languiſhing patient holds out his cup for a phyſitians cordial. For to as many as will receive him, he gives out the right and priviledge of adoption to a glorious inheritance above the ſtarry heavens. John 1.12. Col. 2 6. John 17.24. Rev. 3.21.

O Bleſſed Saviour, wilt thou give thy heaven, thy glory, thy joy, thy crown, thy throne (by myſtical union) to as many as do but accept of this motion of mercy?grot. de jure, &c. Will acceptation bring us into acquiſition and a juſt perception of all the territories of this vaſt, immenſe and eternal patrimony? Who would not open his arms, his heart, the penetralia cordis, the moſt intimate chambers of his ſoul, according to all thy tenders in all thine offices, and to all thy bleſſed purpoſes, and cry out with vehement and ardent moans? Are not the doors wide open: come bright morning ſtar, come Lord Jeſus, come quickly! True! Prov. 22 16. Son. .5 Faith indeed is but the hand, that turns the lock of the ſouls cloſet, to entertain her bleſſed Lord: But 'tis the ſpirit of Chriſt who lays his powerful hand upon the hand of Faith; elſe would continue ſhut and never open: But this inſtrument of inſtruments (as the Philoſopher calls the hand) acts and works in the power of that great efficient, the ſpirit of God, and is co-operative in him, with him and by him, Yea, the ſpirit hath a co-eſſential communion with Chriſt himſelf, who ſtands at the door and knocks by the call of his Miniſters, and leaves ſweet ſmelling myrrh dropping upon the handles of the lock: which like the famed oil of Lunaria, (beare with the compariſon) will eat throrow all, and make the iron bolts to fly in ſunder. O then my ſoul, ſince the Lord of glory is come to theſe everlaſting gates, take heed of a third knock: leſt he take unkindly, depart and leave thee in the dark night of deſertion.

5. Another medium to ſet forth the actings of Faith, is laying hold of him and his moſt bleſſed covenant. This is called, Iſa. 56.4.27 5. Iſa. 27.5.56.2, 6. taking hold of Gods ſtrength, that is, the ark of his ſtrength: that ſo we may make peace with him that dwells between the Cherubims. The fame with laying hold on Gods righteouſneſs and ſalvation, in flying to the horns of the Altar of propitiation, viz. the brazen by blood, and the golden by incenſe. Levlt. 19.30: Iſa 56, 6.58.13. It is further deciphered by loving the name of the Lord (Jehovah, wherein is everlaſting ſtrength) and in keeping the Sabbath from being polluted, which is a ſpecial part of Gods covenant, and a true token of a gracious and godly man, in this his laying hold of God. Nay, we find, that the Lord complains of the church, that few or none did lay hands on him, a kind of holy violence in fervent prayers and Faith, mixt with ardent deſires, and coming to him with earneſt reſolves to hang upon him, as Mary did on Chriſt at his reſurrection. The Lord knew the ſoul of Mary would be clinging upon him, and therefore with a gracious requital, manifeſts himſelf to her, and ſends her with an errand of love to his Diſciples: There is a ſort of holy violence, and gracious impudence to be uſed in thoſe caſes, as Chryſoſtome expreſſes it of the woman of Canaan, that would have no denyal. When we ſeek the kingdom of God, Mat. 11.12. we muſt ſeek it with vehemence, and take it by violence. We are commanded to lay hold on eternal I ſe, in alluſion to the ſwift courſes at the Olympick, ſtadium in Greece; 1 Tim. 6, 12. who coming near the prize or garland: ſtretcht out the hands and leapt up with ſome violence to take hold of the crown of victory.1 Tim: 6.12. Heb: 6:18: So the Apoſtle exhorts us lay hold on the hope that is ſet before us: as Jacob held the Angel faſt and would not let him go before he was bleſt: Yea, the Spouſe in the ſong, having found whom her ſoul loved, Song 3.4. held him cloſe, and let him go no more.

6. In the ſixth place, When we are now come to him, and have laid hold of his ſtrength, and are ſweetly ſolaced with his favour: then begin we to relie, Prov. 325: leane and reſt upon him with ſome holy confidence. For leaning and truſting are in Solomons language terms equivalent. A poſture this is of great ſweetneſs, and ſatiates the ſoul, that it ſeeks no further. All ſublunary relations and enjoyments leaves a windy emptineſs in the ſoul, but here's [Jacobs enough] which indeed contains [all things] and ſo indeed ſhould be tranſlated. Jer: 33 11. Song 8.5. Such high contentment of ſpirit fills the ſoul in her walking out of the wilderneſs towards Canaan leaning upon her Beloved. The ſame poſture we find the beloved diſciple in, John 21:20 Pſal 37.5. & 22.8. leaning upon the boſom of our bleſſed Lord: Thus are we encouraged in our ſtreights to rowl our ſelves and our affairs upon the Almighty; revolve te & tua: Ʋſher Divin p. 161. Lond. 1677. To the ſame purpoſe, that holy man Biſhop Ʋſher is much pleaſed with the term of the ſouls hanging upon Chriſt for life and ſalvation, when he is ſetting out the nature of Faith: Iſai. 10.20. Sometimes the Scripture uſeth the expreſſion of the ſouls ſtaying it ſelf upon the Lord, the Holy One of Iſrael: in alluſion to the ſupport of a ſtaff, imployed by weak or aged perſons, to preſerve from ſtumbling and falling. Accordingly they find a holy reſt and repoſe of ſpirit, with a ſweet recollection from the trembling of heart, and quivering limbs, by an happy ſettlement in his arms. Yea, when the feet have been ſwelled and bliſtred with rambling up and down in a weary and thirſty land: Dan: 8:4: here they find the ſhadow of a high rock, with pleaſant chryſtal ſtreams powring out of its cavernes, to revive the faint, and recal their flying ſpirits.

But now lets ſearch what are the great ends of the ſouls recumbency, innitency, reſting, and quiet repoſing it ſelf on this bleſſed Lord in the Arh retum ſacrum, or paradiſe of his love; why, certainly ſuch things that aſſwage its vehement thirſt, quell and ſubdue its fears, compoſe its trem blings, and allure its confidences, and are no other than theſe following, viz. Remiſſion of all ſin, Juſtification by free grace, peace of conſcience, when ſprinkled with the blood of atonement: adoption into Sonſhip, heirſhip, and all the priviledges and liberties of the children of God, Sanctification to mortifie the power and dominion of ſin, and to quicken our graces and duties, to ſupport us againſt, and under all fiery tentations: to eularge and fortifie our ſpirits under dificult ſervices, and to perſevere to the end; Phil. 1.6, 1 that at laſt we may attain the redemption of our bodies from the duſt, and the reſurrection to glory. But theſe reſort more properly under the tenth and laſt chapter, and therefore here I forbear.

7. The next place ſets forth Faith by our cleaving to the Lord with full purpoſe of heart. A s 11 23. Iſai. 28.16: When the ſoul is glewed by an holy love to the mercies and goodneſs of God, it will then 〈 in non-Latin alphabet 〉 ſtedfaſtly abide with him. It makes not haſte out of the mountains of Zion as if full of bogs and quakemires, Deut. 10.20, Joſh. 2 .8. 1 Cor. 1.17 2 Cor. 11 2 but as being ſetled on the ſtrong and lofty rock of ages. This cloſing of the ſoul with God, is often ſet down in Scripture by that truſt and aſſiance which a true believer hath in God, adhering on cleaving to God is a term alſo which ſometimes attends upon conjugal relation, wherby true and faithful perſons, having the yoke of that union lined with the ſoft velvet of love,1 Cor. 6.17. become one, as in perſon by the law, ſo much more in ſpirit and delight To the ſame purpoſe the Apoſtle affirms, that true believers being united to Chriſt by a true and lively faith, become one ſpirit with the Lord, and long daily to be more ſully eſpouſed by larger affections, of the unction of Chriſts ſpirit in order to the ſolemnity of that glorious marriage-day of the Lamb. Rom. 7.4. Rev: 19:7: Phil: 3:20: And this is true faith indeed, when perſons long for the appearance of Chriſt in glory.

8. Next follows that term of embracing of Chriſt; as the Saints of old being firſt perſwaded of the truth and goodneſs of the promiſes, Heb: 1 :13: then at length embraced them utriſpue ulnis with all affection, and what are the promiſes but the precious fine linnen, wherein Chriſt our ſacrifice was involved after his death at his funeral: which is the principal object of our ſaith, even Chriſt in his ſufferings. This act of embracing, notes our ardent affection to him, delight in him, and heavenly communion begun betwixt Chriſt and the heart of a believer: Love is Faiths Agent and factor: Faith worketh by love, a true lover of Chriſt is certainly a true believer in him, and this love increaſes by faith, and faith by love. For the ſoul determines it; The more I know of his Excellencies, the more I believe in him: Rom. 5.4, 5 and I love him more, becauſe I have the experience of Chriſts love to me. In this very ſtate of the valley, there is a mixing of hearts and ſpirits, but in heaven the ſoul is ſwallowed up in his love for ever.

9. In the ninth place a Believer arrives at this reverent freedom with the Lord, in all its ſtreights and dificulties, to caſt its cares and burdens upon him, being both commanded and encouraged by him to do it: Whenever I am afraid ſaith David, Pſal. 56.3. He truſt in thee. If the heart ſafely truſt in a friend, Prov. 31 11. there follows a mutual unvailing and diſcloſing of the moſt ſecret and boſome counſels. Pſal. 71.3. Jer 20.12: Pſal: 142:2: So does the ſoul pour out its ſorrows, and open its whole cauſe before God. Three things make a friend or relation deſirable: power to protect, wiſdom to adviſe and love to comfort and mingle joys & ſorrows together. All theſe are eminently and tranſcendently found in heaven. There's a heart large enough to entertain thy moans: Jam: 1 ; wiſe enough to guide thee in the dark turns of Providence, and ſo good as not to upbraid thee, and can command Legions of Angels at a beck for protection. Pet. 5:7. Let us therefore caſt our care upon him, for he careth for us, and 'tis worth notice, what the Apoſtle terms thy care, the Pſalmiſt terms thy burden, promiſing that the Lord will ſuſtain thee; to ſhew that 〈 in non-Latin alphabet 〉 dividing cares, Pſal. 55.22. heart-rending cares, are great burdens. But divine ſuſtentation and ſupport of the ſoul in trouble, plainly ſhews, that God takes a fatherly care of thee, and will not ſuffer thee finally to be moved, as Davids ſong in the end of that Pſalm, ſince thou art a righteous man, and haſt caſt all thy ſoul-battering cares upon Gods promiſe: which are but ſo many tentations to try thy faith and truſt in him.

Beſides, this truſt is expreſt by caſting anchor within the vail. Heb: 6:19: When the ſhip of the ſoul being turned up-ſide down as to the world, though too near the earth in this bodily eſtate, yet in ſpirit ſails above the firmament, and makes all its ſails upward ſtill, Rev: 11.19: and if any ſtorm ariſes, it then rides at Anchor upon the Ark in heaven, within the vail, beyond the ſtarry Canopy, as upon the rock of life, the Lord Chriſt himſelf.

10 In the tenth and laſt place, faith acts by Reſignation, giving up all its comforts into his heavenly hand when a true believer both living and dying commends his ſpirit into his divine manutenency, during this frail life in all the mighty turns, circles or helixes of providence, full of intricate meanders and mazes paſt finding out, is led by a hand coming down from heaven: So that all ends well with a Saint: his ſtormy dayes do always end in a ſun-ſhine evening. He gives up himſelf to the guidance of his counſel, and as to death, both for time, place, way and method, yields up all to his ſafe conduct, and yet ſometimes breaths out with a moſt humble and reverent motion (his ſoul ſtill lying in the duſt of ſubmiſſion before him) to grant him an 〈 in non-Latin alphabet 〉 , or an eaſy departure out of this life; if it may be his holy pleaſure, and ſtill quietly hoping and waiting for his ſalvation. Thus Jacob in the Old Teſtament, in the midſt of his laſt languiſhments cries out, I have waited for that Salvation O Lord: gen. 59.18. Luke 2.30 23, 46. and good old Simeon in the New: Let thy Servant depart in peace, for mine eyes have ſeen, and mine arms embraced my Saviour and thy Salvation This did our moſt bleſſed Lord, Father into thy hands, I commend my ſpirit; and ſo did bleſſed Stephen, Lord Jeſus receive my ſpirit; teſtifying to the Deity of Chriſt, Acts 7.59. the immortality of his ſoul, and the reſurrection of his body in the ſame prayer of reſignation.

There may be found in Scripture ſome other paſſages, exhibiting the nature of Faith and Truſt, as fixing the heart, chooſing of Chriſt, waiting for his coming, and expecting the bleſſed day, much to the ſame effect: but to cut off prolixity, Pſal. 108 1. Luke 10. ult. I ſhal rather convert the former ten particulars with the like into ſome ſpiritual Soliloquies: ſince all of them exhibit ſome excellent benefits flowing from Chriſt, alluring the ſoul to him, as by the ſmell of thoſe precious ointments, wherewith he was affuſed and inaugurated into all his offices by the Holy Ghoſt, which was ſignified by the inunction of the Aaronieal Prieſthood of old in type, by a choice compoſition of myrrhe (or Benzoin) cinamon, ſweet calamus, caſſia lignea, Exod. 30.24. and oil-olive. So was our holy Lord conſe crated a Prieſt for ever over the houſe of God. Pſal. 45.7.

Let us now breathe out our warm deſires and flowing hopes in ſome few Ejaculations (as to all the ten particulars) into his own boſom.

The Soliloquies.

1 O Bleſſed Lord, I am ſcorchd and burnt up with the ſenſe of thy wrath: the thunders of thy Law amaze my ſoul, Death and Eternity make my bexes to quake, Pſal. 22.15.119.13. I am dryed like a pot-ſheard or as a bottle in ſmoke. Vox faucibus haeret: my tongue is ready to cleave to the roof of my mouth. But I come to thee as a gracious Saviour, inviting, calling, promiſing to help me in thoſe fainting agonies. I thirſt after thee, as the fountain of Siloam, and more than David after the water of Bethlehem.

2. I faint, and my ſoul quivers upon my pale lips, nay is upon the wing to take flight into etern ty. I look up for ſome reviving ſmiles from the light of thy countenance: Do thou look down O bleſſed Lord with one beam of mercy, and it cures me for ever; ſpeak Lord, for my ſoul waits to hear that peace which is the fruit of thy lips, Pſal. 45.2. and that grace which was poured out into them. O let me not faint nor ſink into the duſt of death, and periſh for ever. For I have choſen to exhale my ſoul into thy boſom, and dye at thy feet.

Theſe are the ſweet ardours of Faith.

3. Now then ſince I am come to thee, O my bleſſed Saviour, and that with my whole ſoul, and come at the call of thy Word and Spirit. For I heard thy voice in the woods of the wilderneſs, and am returned to lie down at thy foot: ſhall the hungry go emty away from the feaſt of ſuch a Solomon. Thou didſt invite me by thy Miniſters in many a choice calling Sermon and I made no excuſe, Luke 1.53. Prov: 9.3. though too much delay (ſo ſpeaks my ſorow) yet the feet of thoſe, who brought the glad tidings of thy love were to me more beautiful and enamouring than the ruddy morning.

4. Moreover O ſearcher of Reins, thou knoweſt that I am inwardly willing to receive thee upon all the terms in thy holy Goſpel, ſignified by thy heavenly call, ſince then my bended will inclines its bowing head towards thy boſom, and my whole ſoul cries after thee, ſince my hands are ſtretcht out towards thy holy place, and my parched mouth wide open to receive that Nectar of heaven, the waters of life: O fail not he expectation of the needy that commits his ſoul to thee & be not ſilent to my cries, Pſal. 40.2. that aſcend out of the deep and dark pit, and from the horrible clay.

5. Thou haſt O Saviour full of bowels given ſtrength to my feet, and reſtored the nerves and ſinews that hung ſhriveld about my anckle bones: as thou didſt to the cripple at the Temple-gate: ſo deal with me thy Lazarus, thats ſpiritually lame and full of fores, Acts 3.7. yet limps towards the throne of grace, the Temple of mercy. Strengthen my hands O Lord, that I may as firmly take hold of thy love, as I am freely come to thee for thy Salvation.

6. Yea moſt bleſſed Saviour, I begin to be encouraged by the warm beams of thy love, and feel ſome vertue flowing from thee, to invigorate all the muſcles and tendons of my affections, and whatever incites and inſpirits the motive faculty of my ſoul: ſo that I now moſt humbly and reverently beg leave and permiſſion to lean upon thee, and to lay my ſoul down by thee, and in thy boſome to repoſe, as far as thou ſhalt graciouſly pleaſe to admit me into thy communion, for ſuccor, ſu port, and comfort.

7. O ſtay me with flaggons, for I am faint, by the ſtrong and over coming beams of divine love, and yet reſolved in thy ſtrength to cleave to the arm of thy power,1 Cor. 6.17. and by the unction of thy ſpirit to be united into one ſpirit with the Lord.

8. And to embrace thy love, that everlaſting love, which ſprang from thee in thine electing mercy and pity before the world began,

9. And am now become more ſolicitous by thine aid and help, to caſt all my cares upon thee, then ever I was anxious and diſtreſſed as to events, while thoſe preſſures cauſed my foul to groan out to heaven.

10. I am now determined by thy power, to breathe out my ſoul at laſt only into thy compaſſionate boſome, Col. 1.11. to be kept to the day of Redemption, and being ſtrengthned with all might by thy glorious power, humbly reſolve to wait with all patience, in the freſh actings of Faith, till I ſee thy face in the joyful morning of the reſurrection.

The ſoul having in theſe few panting Soliloquies, poured forth its breakings of heart before God, deſires yet further to be reſolved in one queſtion, to help its joy and therewith I ſhall conclude this chapter.

Queſt. How may I diſcern the truth and integrity of theſe breathings of the ſoul to be the true actings of Faith.

Anſw. I anſwer, labour to feel the pulſe of thy ſoul, as once a Greek Phyſitian touching the arterial pulſe of a young Prince of Macedon, knew whether his heart w nt. So may we aſſuredly know, where our treaſure is ſeated, and where our love is planted: if we find our hearts to be where Chriſt is ſet down, even at the right-hand of God.

But lets reply a little more diſtinctly. Col. 3: 1, 2.

1. Conſider, where thy ſoul doth moſt acquiſce, where doſt thou feel thy ſoul at moſt reſt and quiet. He that bids his ſoul take eaſe in a fat barn, was but a groſs fool, Luke 12.18. and he that puts his hope or truſt in a clod of yellow clay, bows down to a dumb Idol, that cannot profit. But if as David (when dying) we have all our hope and ſalvation in the covenant of a living God,2 Sam. 23. eſtabliſht to us in all things and ſure. If thou repoſe thy weary ſpirits in the boſome of Chriſt, and findeſt thy lingring wearineſs to wear away in the warm bath of his Love, and reſigneſt thy ſelf into his tuition, and under the canopy of heaven, and exerciſing thy ſelf in applying precious promiſes ſuitable to thy captive ſtate by the rivers of Babylon, and patiently waiteſt for his bright and bleſſed appearance and Kingdom.

This is true Faith.

2. Where is the ſolace and delight of thy ſoul? Is it in things and perſons of Chriſts delight: The things of the ſpirit, and the excellent perſons upon earth: Rom. 8.5. Pſal. 16.3, Rom. 5, 1. is thy ſoul at reſt, and under holy quiet; becauſe in ſome meaſure ſatisfied, that thou art at peace with God. This will breed true joy, for peace is the alma parens, the happy Mother of joy. Whereas contention and grief quarrel in the yoke together. Now when the ſtorms of Gods wrath are calmed by the ſprinkling of Chriſts precious blood upon the Mercy-Seat, there will gradually follow joy unſpeakable and ſull of glory. And where this peace is, there's true Faith be ſure.

3. By the ſouls continuance in the daily actings of faithful recumbency, whereby the habit is fortified. Yet always remember to add thereto a continuance in welldoing. Stedfaſt Chriſtians are perſerverers. The Stony-ground brought forth ſp e ily, Rom. 2.7. and that with joy at the firſt hearing: it was but flaſhy and endured not, having no firm root, the rock lying too near under it: but the good ground brought forth fruit with patience, Luk. 8.15. continuing under winters froſt, and ſummers he at, till the joyful day of harveſt. This is true Faith Indeed, and commended by our Lord himſelf.

CHAP III The least or lowest Degree of FAITH.

HAving Diſcourſed of ſome various Expreſſions of Scripture, painting out the true Nature of Faith to the life: Let us now proceed further in our deſign to comfort ſhaken and contrite Spirits. To which end, ſince we find Scripture mentioning ſome perſons as ſtrong in Faith, giving glory to God, and others but infirm and weak, accoſted with this compellation: O ye of little Faith, why do ye doubt and fear? the Faith of the former being very viſible and apparent to themſelves and others: Mat. 6.30. & 8.26. the latter tho true Believers, yet exceedingly fill'd with fears, ſorrows and jealouſies over their own hearts: It would be expedient for their erection and comfort to conſid r what may be the Criterions or tokens of a true Faith, tho in the loweſt degree and upon that account to dilate a little on theſe two Branches

1. What may be accounted the loweſt, meaneſt, weakeſt eſtate of new Converts or young beginners in the School of Chriſt. And 2. To how low an Ebb ſecure ſouls may be reduced in time of deſertion.

An anſwer to either of theſe may yield mutual ſatisfaction to both: Lets begin with the firſt,

Q 1. What may we enſtate and determine to be a critical token of a true Believer in his meaneſt acts of Faith?

A. In Anſwer to this lets conſider, Firſt in general, that the commencement or beginning of this grace is ſometimes repreſented by conception or quickning of a C ild in the Womb: Eph. 2.2. John 3.3. ſometimes by the new birth or viſible appearance in the light of this World. Sometimes the work of regeneration (and therein Faith, its principal ingredient) is reſembled to the wind in its inviſible original from mineral Exhalations out of the bowels of the Earth and Sea, Mark 4.27. Luk. 13.2. to its motion and progreſs in the air. Otherwiſe 'tis likened to a grain of Muſtard-ſeed, the leaſt of all oleracious Seeds that grow to ſo great an extenſion at laſt. Its like ed alſo to a little leaven that ferments and works it ſelf into the whole maſs. To Seed-Corn under the glebe or mould that ſwells by the impregnation of nitrous Rain, and ſulphurious Earth, concurring to their germination, firſt chits and breaks the membranes, and then ſprouts above the ground, Or it may be compared to the budding and flowring of Trees in the Spring: or to the grafting of a Cyon into the cleft: or a Bud inoculated into the bark of a Tree, which by degrees conceives both by the warmth and moiſture of the Stock. But ſtill the preciſe time or modus of the curious tranſactions in the vegetable Kingdom; the ſecret transfuſion or percolation of Liquors and Spirits is not eaſily diſcerned, or accounted for, by the moſt accurate Naturaliſts. Yea when all is done and written by Roger Bacon of Oxford, or Sir Francis of Verulam, or the Learned Harvy, or any of the new Philoſophers of Brittain, France or Germany, or Borrichius that Learned Dane: there's none in the whole quire can yet determine the admirable myſteries of Generation. None can fathom the works of God in wiſe productions, and the various textures and needle-works of his diving power; as the Pſalmiſt hath expreſt it.

But much more abſtruſe, intricate and unfathomable is it in ſpiritual caſes.Pſal. 139.15. Opere Phrgianico. For how and at what time grace is inſpired or ſown in the heart: and how it works, ferments and by warm influences, becomes like a Spiritus intus agens, an inward working Spirit: its neither diſcerned by perſons themſelves, much leſs by others, ſometimes during the ſpace of ſeveral years. For it grows we know not how, nor can delineate the motion of its growth: Gen. 2 6: Col. 2.19. but being watered from heaven by a living miſt ſent by God upon this happy Plant in the Eden of a gracious ſoul, it encreaſes with the encreaſe of God. Hence it follows, that 'tis impoſſible for thouſands to fix the time of theſe firſt heavenly workings or irritations, theſe irradiations or impregnations of the Spirit of God. Neither needs it: ſufficient it is to diſcern it, when ſprouted a little from its ſeminal Principles. Wherefore to urge the preciſeneſs of time as to regeneration (in perſons that draw near to Ordinances) is timerarious and raſh; and he is too buſie a perſon, that ſtrictly requires it of tender Conſciences, and makes it an inflexible rule of Communion.

I may then ſay of this, more than of all other works of divine Wiſdom and Power in this lower Orb, that the eye of the Vulture hath not ſearcht it out: it is too high and too wonderful for us. Job 28: 77: Pſal. 139.6. As holy David having treated of his being ſecretly, fearfully and wonderfully made as to the curious fabrick of his body in all its veſſels, ligaments, veins, arteries, nerves, and juices in all the repoſitaries, ſings in harmony and conſort to heaven (how vaſtly melodious beyond the hymn of Galen) and ſtands at length upon the brink of an Ocean of Extaſies as to the precious thought, ver. 17. that God had to and in his ſoul I ſhall therefore not venture into theſe Arcana Imperii, and Magniala Dei, theſe ſtupendious ſecrets of divine wiſdom and mercy: nor ſail too far in deep waters near this terra incognita, nor treat too cloſe of the firſt initial formation of grace and faith in the heart, by the operation of the ſpirit of God. A labour wherein we may ſweat and toil till faint, and dive ſo long, till the damps in theſe golden mines extinguiſh our Spirits. I ſhall then only for ſome comfort to ſincere beginners inſiſt a little (according to what I may, by the help of grace) and ponder on the firſt diſcoveries and diſcernings of this work in the heart, under the beginning work of Regeneration, that is under the preſent agitations and breathings of the holy Spirit. To which purpoſe I may genuinely compare the ſenſe, which the mother of an Embrio begins to feel, when diſcerns an inward conception by ſome ſecret pulſations s of a little wind in her bowels and ſome nauſeous ebullitions from her ſtomack, Ferneli de &c. Weckerus de Secretis l. 4. P. 85. Bas. 1629.8. & thereby perceives there is a new work of impregnation formed with in, bevond all obſervations of the ſtate of body ſince her birth: and begins to give a right judgment, that in Gods due time ſhe may become a happy Mother, indeed, of ſome beautiful creature. Or give leave to behold it in the glaſs of another Emblem. It fares here, as when perſons by ſome unobſerved and unforeſeen emanations of ſpirits from the heart, Plin. l. 11. c. 37 Song 6.5. & 4.9. and preſſing through the optick nerves flow into their mutual eyes, and dart themſelves into one anothers breaſts, whence they become ſuddenly taken, and as it were inkindled by certain lineatures in their feitures; and are rapt into deep admiration of ſomewhat in each other, which neither themſelv s nor the wifeſt Philoſopher in being can give reaſon fagacious enough to unfold the ſurprizing influence when they are conſtellated to conjugal union

So true is that (I think) of Lucretius:

Multa tegit ſacro involucro natura, neque ullis Fas eſt ſcire quidem mortalibus omnia, &c Nature with ſacred mantle things does hide, Nor can Man's wit ſuch myſteries decide.

Much more deep ſhall we find it to be in ſpiritual and divine concernments, when the Soul having heard or read of the admirable and unparallel'd incomparable excellencies of Chriſt, begins by the powor of heavens influence to hearken to Goſpel motions: whence the firſt beginnings of grace are coucht in faint and weak, though ſ eet and pleaſing inclinations to hear more of that precious and excellent perſon. Then the Soul proceeds with the Daughters of Jeruſalem to enquire further of his dignities and the bleſſed diſpoſition of this kingly Saviour. Next after intelligence received, it never reſts ſeeking for him with the lovely Spouſe,In Niceph call. and when once come to a ſight of that glorious countenance in which Majeſty and Love ſit upon their Throne, as 'tis reported of his external hi w) then does the ſoul by this interview, break forth into holy Ardors after the enjoym nt of his everlaſting kindneſs, and the bottomleſs bowels of his infinite mercy and affection, This is the point which I would endeavour yet further to exemplifie in the ſequel of this Chapter, and labour to ſtate the firſt beginnings of grace to lie in ſecret motions, holy wiſhes and inclinations of the will to Chriſt this Princely Saviour of the Elect.

The deſire of a man (ſayes Solomon) is his kindneſs th he cant accompliſh his will yet tis acceptable with God for the deed. Prrv. 19.22. 2 Cor. 8.12. When ſome ſpiritual good is preſented to the newly ſanctified will by the light of a heaven-born judgment: it draws the ſoul to think, ponder and ſtudy how to attain that happineſs, and this volition or extenſion of the ſpirit is found in different perſons at various times. Some feel a bleſſed inclination from their very child hood ( 〈 in non-Latin alphabet 〉 ) to Religious courſes and the holy wayes of God.2 Tim. 3.15. You may obſerve in ſome Children at four or five years old a love to the ſacred Bible, and the wiſe inſtructions of godly Parents. It would do ones ſoul good to ſee, how prettily and earneſtly the little hearts will lean their heads to the wall or hangings, and ſuck in the ſincere milk of a mothers inſtructions, as Solomon did. Only let Parents be prudent and heedful in preſſing too much or powring too long into little Venice Glaſſes, leſt it nauſeate or run over. Gen. 33.13, Remember Jacob would not drive the little ones too faſt, leſt they died. Children are like a Chicken or little Birds, feed them too much and by night, and you endanger killing them: Be wiſe towards ſuch, Iſai 28.10. and ſow here a little and there a little, and the work of God may proſper ſweetly.

In Perſons at the firſt workings of the Spirit of God, you may obſerve

1. Firſt, There appears ſome ſavouring of the things of God: which ſhews there is a new palate formed by the ſpirit of God in the ſoul, Cor. 2.14. Rom. 8.5. ſuited to the Manna of heaven: they begin to mind the things of the Spirit, with a diſreliſh of vain and frothy company, a happy inclination to virtue, and wholſom infuſions with ſome reverent awe to their Teachers and inſtructors: which when once taken off from the heart, all the Argument or Rhetorick in the world ſhall never faſten any good maxim upon ſuch a perſon; but now you ſhall ſee very young ones love to have their heads in a Bible, and the tears ready to ſpring at ſome ſweet paſſages in that bleſſed Book: intimating to us that the ſame ſpirit, who penned it, hath begun to write the faithful counterpart on the fleſhy tables of their hearts.

2. They find and feel the inward bent of their ſoul to be towards God, the byas of the will alwayes inclined Heaven-ward, tho ſome rubs and hillocks may divert a while. They are like the Sun-flower ever turning to that glorious Lamp; or as the needle pointing to the Northern Pole. It may ſuffer ſome variations and ſupervariations, and miſteries of Declination not hitherto fully determined to heip the longitude: but in the main, its courſe bent and delight is toward that point of the compaſs. The ſoul no otherwiſe, having received an affrication or touch from divine love, evermore bends the motion towards God, and is enamoured upon the goodneſs and Excellency of our bleſſed Saviour. Vain things like vinegar upon nitre, gives an odious hiſs, Prov. 25.29. Eccl. 2 2. and fumes away in a Stench: ſo does this gracious ſoul pity carnal mens laughter as a touch of madneſs, and ſayes of fooliſh mirth what does it?

3. Again, There is in this new heart of fleſh, this covenant heart, an inward, ſweet ſenſibleneſs of that great ſtone of impenitence, that as yet remains unbroken in pieces, which with its ragged points and angles wounds, the tender fleſhy part, and makes it bleed with joyful ſorrow. The holy new convert is greatly ſenſible of its proud fleſh, and that heavy lump that hangs like a talent of lead at the feet: and the worlds bird-lime that ſticks to the wings of the ſoul, when it would mount up to heaven in holy duties. Or as perſons after a great autumnal fever, labour under a ſqueazy ſtomack, with a maſs of baked humours at the bottom. So does the ſoul, and weeps in ſecret, and often bewailes it before the throne of God.

4. There is alſo found within it a ſecret joy in the diſcovery of light. It takes inward pleaſure in the launcing of the tumors of pride, to l t out the corruption of nature. The lamp of Gods word is more precious and joyful to it, than the dawnings of a Spring-morning out of the Eaſt. It's a ſign of an unſanctified heart and a very proud ſpirit, to ſnuff and ſnarl at godly reproof. But this is a certain note of grace begun, when no corruption is too dear, no ſecret ſin ſo delectable: but it will part with it at the conviction of the Spirit. Yea, and the more ſearching any Miniſtry is, the more it delights to ſit under it; & dares not call that a legal preaching, which drives men out of the School of the Law, into the Temple of Chriſt.

5. Beſides, the tender ſoul grieves under its fears of the want of true Faith, and is never quiet, till it gain ſome lively hope of its implantation into Chriſt, which it cheriſhes and nouriſhes by the application of promiſes. But till then it wrings its hands, runs up and down mournfully through all the Streets of New Jeruſalem; being deſolate in ſpirit, as not having a comforting ſenſe of any faith at all. It cries lamentably from watch-man to watch-man, bears many affronts and injuries in the tearing of her vail, and ſmiting upon her bead; Song. 5.7. till at laſt ſhe finds her beloved, & embraces him in the armes of Faith. Then the ſoul continues in the uſe of all preſcribed means to attain the viſion of his divine love in the glaſs of affiance.

6. Again, This troubled ſoul flies far from the land of excuſes, hates palliations, and ſelf-conceited applauſes, and layes all the fault upon it ſelf: heaps accuſations, and layes ſnares and tentations for its own feet: and ſo great, that the holyeſt miniſter, and one skilful in caſes of conſcience, can hardly ſometimes anſwer and reſolve. Whereas the hypocritical Phariſee is commonly full of talk, hath little or no ſolidity, is confident and boaſts of experiences with a falſe tongue and a deceitful heart. But our gracious young convert is as ſenſible of the leaſt ſin, as the tendereſt hand hath a quick and immediate ſenſe of the ſitting of a flye, or the gentle breathings of a Weſtern Air. It laments over In-dwelling ſin, bewails its reſidence, and ſounds continual alarums againſt it. For it cannot bear the domination of that proud Vice-roy of Satan, to fullfil it in any luſts thereof. If it prevail though but a little, the ſoul triumphs as if its conquering flag were entring the gates of heaven. For although its motions and impulſes againſt unholineſs be yet but weak, tender and low; yet are they the fruits of integrity, and grow forward in Strength. This is a true ſign of grace, and that the new life is in good earneſt begun in that heart; for it finds repentance towards God, and true ſorrow for ſin, conjoyned with real inclinations, reſolutions and workings in its gradual turning from it, and an holy hatred of all thoughts of reverſion to it.

7. The ſoul feels within it ſelf an holy inclination to ſincerity, in all its actions; which like a fragrant perfume in every chamber of all its powers and faculties, gives a grateful ſcent in every duty: Pſal. 139.23. and delights to be unfeigned in every good word and work. It hates painted garments of hypocriſie, and therefore with great humility, requeſts of God to ſearch its heart, and begs to be what God would have it, and prays withal, Pſal. 143.2 130.3. that he would not enter into a ſevere judgment, and mark whats done amiſs with an urgent ſcrut iny: for then no fleſh can ſtand in his ſight, but intreats forgiveneſs of God that ſo he may be feared and worſhipped. From hence ſprings that ſolid, ſweet and comfortable doctrine of the Reformed Churches [That the true deſire of grace is true grace:] On which Baſis ſound conſolation will ſtand inviolably, when all the proud towers of Pelagius and Arminius ſhall moulder into duſt at the fall of Babylon. For now the ſoul in this humble and holy frame lies at the foot of God, mourns for ſin as committed againſt God, thirſts after the righteouſneſs of Chriſt alone, and praves for the ſpirit of God to allure and draw it into fuller communion, having taken God in the new covenant for its God alone.

8. Laſtly, it ſtudies the increaſe of holineſs by all holy means and methods in meditation, ſelf-examining, and converſing with old diſciples, and experienced believers. For in ſuch-like God communicates his gracious preſence: cor. 7 1. and in theſe mountains of Zion commands the bleſſing and life for evermore.

In theſe and ſuch particulars, if ſerious Chriſtians would pleaſe to go down the ſtairs of humility, Pſal. 133.3. into the cloſet of their own heart, and ponder more upon what they read with holy meditation; they might better obſerve the [motus primo primi] the firſt infant motions of their hearts towards God and heavenly objects: but curſory reading ſpoils all.

Some indeed adviſe an hours meditation to an hours reading, I think a ſet quantity of time is not neceſſary, but ſo much as may cleare and warm the motion upon the heart. By experience it will be found that the ſpirit of God works by vacious methods and very different, yet ſo, that by one or other token any poor broken trembling ſoul may in ſome meaſure be comforted, as to a true work begun in the heart, Pſal. 51.6. and may learn to know divine wiſdom in its ſecret formations of grace within its utmoſt receſſes and retirements. To conclude, I take this to be one of the loweſt ſentiments of a true work, when there are found continually ſecret inclinations, motions, thirſtings and deſires after God and holineſs, which by ſtrict and careful obſervation may be perceived to grow and increaſe year by year; and this note is common to all believers, though in their weakeſt eſtate: who would not change their ſlender hopes for all the kingdoms of the world and the glory of them. This work flows from the firſt breathings of the ſpirit of God, and may be diſcerned as to truth and ſincerity by theſe two notes.

1. If conjoyned with patient continuance in well-doing, Rom. 2.7. though weakly, yet with the face toward Zion. 2. If growing in ſpiritual ſtrength, tho' at preſent by ſmall degrees, and for a while ſcarce diſcernable:2 Pet 3.18. like the growth of a child, or the augmentation of a plant, or the motion of a ſhadow of the Style upon the Sun-Dial.

But ſo much of the firſt:

Let's treat a while on the ſecond branch of the chapter about a deſerted ſoul, and then come to an end.

2. Of the loweſt acts of grace in a deſerted Soul.

Here, ſuch as are inwardly for the main work truly gracious; yet through vain walking, and too much frequenting and aſſociating with vain company of frothy relations, who becauſe of nearneſs of blood or affinity, ſome ſweet tempers are loth to reprove, for want of the grace of holy courage and wiſdom: finding too much carnal delight in them, eſpecially if witty and pleaſant: though it coſt them many a ſalt tear in cloſets. In this there lies a deep ſnare to eaſy and unthinking ſpirits, not conſidering the after-pangs to bring forth a new birth of holineſs, tho' they be otherwiſe in the main truly pious.

Others are taken with apiſh garbs and habits, faſhions and geſtures, going bent, as if troubled with ſome forraign diſeaſe, conforming themſelves to the image of this preſent world, Rom. 12.2. Luke 16.15. which is abomination in the ſight of God, loving of trifling and unprofitable converſes in their viſits, and wanting of ſecret and ſerious thoughts of eternity, the world to come, and of ſtanding before the Son of Man in his day, and this often joyned with too much neglect of ſecret and working communion, at which the world ſcoffs, when ſpending their ſtrength and marrow in the worſhip of Mammon or Flora, fall off at length too far from their zeal for the pure worſhip of God in Chriſt.

Others by various deordinations of life, (not here to lengthen about) for want of caution and watchfulneſs over their hearts and lives, grieve and vex the ſpirit of God and having wounded their own conſciences, have loſt their crown of joy, that's withered away: and they are now deſervingly bemoaning themſelves in the dark caverns of deſertion, and can ſee no light, Iſa. 50.11. and are in danger to follow others, who blazed a while, and then went out in a ſnuff, whereas it becomes true believers, Heb. 4.1. to be very tender and careful that they do not ſo much as ſeem to fall ſhort of ſo great ſalvation.

I anſwer, before any comfort can break in, to ſuch; they muſt repent and do their firſt works, and take heed they do not further loſe what they have wrought. Yet to ſuch I reccommend our Lords adviſe to Laodicea, John. 8. Rev. 3.18. to buy eye-ſalve of him to anoint their eyes, that they may ſee and acknowledge their ſins, and turn at his rebuke and chaſtening.

Then may they begin with ſome hope to ſearch what vital acts are not as yet extinguiſht. Though in a ſwoone or a deliquium animae an ecclipſe of ſpirits, yet their pulſe has not loſt all its vibrations, their eyes not quite ſet: yet look up towards heaven, though ſomewhat diſmally. There's yet left a little warmth, a little moiſture, a little breathing againſt the looking-glaſs of a promiſe, held by a faithful ſearcher and obſer er of ſouls. You may take notice that this partial back ſlider turns not wholly to prophaneneſs and an utter forſaking of the wayes of God: but retains an impulſe and a ſecret, reſpect to thoſe that are gracious, but does not much care to ſhew it publickly, and when they begin to revive out of their long fit of olly, give a doleful motion of their eye to their near relations, at whoſe checks they formerly ſcoft too much. They are like the ſmoking flax, or wei k in the golden candfeſtick newly gone out, which yet by admotion or putting to it a little lamp fire of the Sanctuary; conceive afreſh flame moving ſwiftly to it upon the oily ſmoke aſc nding from it. Or they may be compared to the bruiſed reed, which being battered by a ſtorm of tentations, lays down its hanging head upon the ſurging Waves of a violent torrent, and is nigh to be ſwallowed up. I ſay to ſuch though now in a ſorrowful caſe, yet if they were once implanted truly into Chriſt the true vine of Lebanon: they ſhall never finally wither and periſh: for the calling and grace of God is without repentance, who always loves to the end. For the foundation of his preſcience and pre-electing love remaineth ſure, he knoweth who are his: but let them take heed that they depart from all iniquity,2 Tim, 2, 19. and never return to folly more. They may make a ſhift to get to heaven, and ſit within the door; but with many a piercing ſorrow and doleful agony, and black Sack cloth on the loins of their hearts, before they get thither. But in the mean time, if they are right (as I hope and here ſuppoſe) I would help a little, that they may not totally walk in darkneſs) I adviſe them to a ſerious ſearch of their former ways, and to holy reſolutions add ſincere endeavours of amendment, and hereby they may poſſibly attain to find ſom inward motions upon their hearts, that may manifeſt ſome vitality in the ſouls pulſe towards things above: ſome true deſires of renewing communion with God, though mixt with briny tears, ſcarlet bluſhings of conſcience and ſore buffetings of Spirit. Vital acts may begin to appear in recording the former times of the ſhinings of Gods face upon their tabernacles. Yet, as ſome Divines conceive, that though Davids bones were well ſet after his ſore fall: yet there remained a calloſity a ſti ffneſs and benummedneſs that was like an Almanack to him all his days after, Pſal. 51.8. to his laſt. But for the main I do believe he did recover the beams of Gods face, and eſpecially at his ſwan-like ſong, had the clear Sun-ſhine of Gods love, after his zainy clouds; and that the 〈 in non-Latin alphabet 〉 ,1 Sam: 23.4. the ſure mercies of David were made ſure to him; yea and that he went off with a ruddy evening, portending a glorious morning at the reſurrection. And ſo mayeſt thou, if thou quicken thy pace to redeem thy communion and walk with God more carefully.

But now no more to that: only ſince the mention of means as neceſſary (quoad nos) to the working and knowing of that work of grace, in beginners,Inference falſe profeſſors. and in recoveries from backſliding. I would inferr a few conſiderations towards ſome outward falſe profeſſors, who preſume of having grace, and of being received to mercy upon common terms of the amplitude of divine benignity, and yet continue notorionſly and groſly neglective of holy duties, unleſs by fits, uſing them as bellows to blow up the blaze of falſe and flattering hopes: for if they do at times, hear, read, and pray, yet ſpend not (together with them) ſuch ſerious and ſearching meditation on the deep points of eternity as their cauſe requires. But if they do now and then upon a fit of melancholly: yet quickly abandon all their ſecret reſolutions of amendment, and ſlip out of all, like an E le after thunder, and ſeldom come near it more but if they chance to return a little, it is upon ſome terror of God, ſome diſaſter, ſome ſickneſs, ſome loſs, ſome fear, ſome fright of conſcience, and then they confeſs and ſeem to repent of ſin, and look full of fluſhes, wipe their mouth with her in the proverbs, and after vowes, make enquiry: expiate their wickedneſs with a ſacrifice: and then to it again.

Dare men thus impoſe upon God, and even wreſt and force mercy againſt the Promiſes which are alway connext with obedience to precepts, or do they think to lay the load upon Gods Soveraignty; and with a bold face lay the cauſe of their wickedneſs at his door, who is bound to none, 'tis mercy and free grace to any. They know full well in their Conſciences, that they have a natural power to perform external duty to external commands, as to hearing, reading, praying, &c. nay ſomewhat of internal, as in meditating, examining, reſolving and watching to perform their ſouls convictions. They can do theſe things as well as go to Taverns, Gamings,Suffrage of Brit. Divines at Dort. p. 68. Lotteries; and 'tis juſtly to be feared, to worſe. Cannot they as well repair to the aſſemblies, hear reverently, reſolve humbly, perform uniformly, to the unſpeakable comfort of their own Conſciences, under whoſe Diſcipline they ſo often tremble, and after that to the joy of their godly Relations reſolutely bid an eternal Farewel to all their fooliſh, vain and treacherous Companions, they would be loth to meet them in Hell the next bout, and to dwell with them in everlaſting burnings. O then while the golden ſands of time are yet running, take hold of good Advice, to caſt off ſuch reprobate Sons of Belial, and abjects of the earth, and hope by this method to arrive at divine mercy in Chriſt, by truſting in Gods Covenant upon reformation, and after ſome time well ſpent in Holineſs, may obtain the Joy of Faith, which will end in the Salvation of their Souls.

Tis but a little courage and the work is done! O venture not the damnation of thy ſoul on the punctilio's of Daſtardy, as afraid to diſpleaſe ſuch brain-ſick fools, who after the thread is ſnapt by death, will curſe one another for ever, as being mutual promoters of each others eternal ruine. But I ſhall tranſmit this uſeful Satyr to the ſixth Chapter, and cloſe the preſent with a queſtion or two, and ſo end it.

Queſt. 1. How to diſcern the firſt beginnings of Grace?

Anſ. As it was with Thomas, he had at firſt but a confuſed knowledg whether Chriſt was going, when told of his departure: and as the blind man being under Chriſts cure, ſaw imperfectly at firſt, men walking like Trees: but at length came to more perfect ſight: ſo tis here, good ſouls at firſt ſee but darkly, and feel but groſly, yet thus much they may ſurely know, and therefore infer a work of Grace ſurely begun within them, by ſerious enquiry into their own hearts; what their inmoſt thoughts when in a good frame do principally run upon? what their earneſt deſires do moſt conſtantly thirſt after and pitch upon? what the ſecret wiſhes of their Souls are bent upon? and herein Conſcience will be a faithful witneſs whether it be for Salvation in the true way of Faith and Holineſs, which is accepting of Chriſt on the terms of grace and Goſpel tenders, as I have often mentioned to be the matter of our moſt cloſe and ſecret enquiry, and impartial reſolution from an honeſt and unbribed Conſcience.Prov 23.7. On which account I may remember what ouce Mr. Rogers of Haſſam, being deſired by Mr. Knightly a worthy Gentleman in Northamptonſhire, when one time he could not ſleep in the night, to help him to a Scripture to meditate on, told that of Solomon; As the man thinketh, ſo is he, which is ſo in truth; For at what ſtairs the heart, and its continued thoughts are plying: there lies the true index of the ſouls ſtate and its future happineſs.

Queſt. 2. Whether deſires of Grace are Grace?

Anſ. The former hint at this, lets a little enlarge and determine for a Scripturetruth: if thoſe deſires be true and ſincere of which take two or three tokens.

1. If ſuch deſires are followed with faithful and ſpeedy endeavours to promote and accompliſh in the uſe of proper means. Eccl. 9.10. Pſal. 27.8. Prov. 1.3, 4.18.1.21.21.22.1. One thing have I deſired, ſayes David, and that will I ſeek after: the ſoul of a ſluggard deſires and has nothing, but the ſoul of the diligent ſhall be made fat. Again, the deſire of the ſlothful killeth him, for is hands refuſe to labour, he's alwayes roaring within, that there's a Lion roaring without. Ruine is the end of lazy wiſhes, but he that is diligent in this buſineſs ſhall ſtand before the Prince of Princes. 2. If thy deſires grow and encreaſe, having been attended with ſucceſs He that gathereth by Labour, ſhall increaſe. Holy deſires will grow by knowledg and the teachable grace of humility. Prov. 18.11 2 Pet. 3.18. Grow in grace, ſayes Peter, but how? he Anſwers, by the knowl dg of our Lord and Saviour. Yet there is a ſtated meaſure to which we are appointed, and can proceed no further, tho we know it not and to whatever point our ſtudy is bent, we can know but in part in this life, and therefore Faith of the choiceſt Believers is but in part on this ſide glory. 3. If thy deſires prove unceſſant and impatient till accompliſhment and enjoyment, then will they prove a tree of life. Thru deſire (ſayes Solomon) a man having ſeparated himſelf, Prov. 13.12 Prov. 18.1. ſeeketh and intermedleth with all wiſdom. He muſt alienate from all impertinencies, and dedicate himſelf to the 〈 in non-Latin alphabet 〉 , the work in hand, the matter and end propoſed: which is a fair token that a man's in earneſt, and will never ceaſe till he arrives at his Haven by the fair wind of Providence Deſire is a reſtleſs affection, and purſues its end againſt all oppoſition round the whole Globe. Like a Spring that breaks out at the foot of the high Mountain of Reſolution, and quickly ſpreads to a well, a brook, a river, till at laſt it unboſome in the vaſt Ocean. Orlike the Morning Star that uſhers in the dawning twilight, which gradually aſcending, ſwells over the Eaſtern Mountains, and prophecies the bright Suns appearance, who never leaves climbing the horizontal hills till he ſhines in his luſtre, and at laſt ſits down in his Throne in the mid-heaven, Prov. 4.18. guarded with Lions. Such is the path of the juſt, which ſhineth more and more to the perfect noon day of eternal glory.

But to end, after all conſiderations of the nature of deſires and the meaneſt ſtate in grace: be but ſure and clear that thy Faith is of the right ſtamp, and your enquiry about the loweſt degree of Grace will be rather ſuperfluous, and too full of critical ambiguities and niceties.

CHAP IV, V.

THe Title of the fourth Chapter concerns the Doctrine of Juſtification by Faith, as before related, Page 54, and was fitted for Publication: but becauſe of neceſſary avocations calling me from the Preſs, which the ſharpneſs of the Winter, and other delayes had too much congealed from Motion: I found it expedient at preſent to lay it aſide till another ſeaſon if God permit: And likewiſe the fifth about Entring into Covenant by Faith; and ſhall now proceed to the ſixth Chapter; neither ſhall I handle that in the full Latitude I had prepared, but ſpeak more ſuccinctly in ſome things under that Head, for the ſame Reaſons.

CHAP VI. The neceſſary and inſeparable connexion between Sanctification and true FAITH.

WHat I may at preſent exhibit on this Subject may be comprized under theſe Heads. 1. Let's treat a little of the nature of Sanctification, 2. Shew the undivided connexion between that and Faith. 3. Intermix ſome complaints about formal Profeſſors. 4. Anſwer a Caſe or two and end.

As to the firſt we may peremptoryly determine the point, that wherever true Faith dwells there muſt and will be true holineſs both in heart and life: and where it is not; that perſon who pretends to Faith without it, is a ſelf-deceiver, and in his attendance upon Ordinances without life-obedience is but the ſervant of baſe hypocriſie. Hei. 1.12. &c: Will any dare to tread Gods Courts on ſacred dayes, and lift up crimſon hands in prayer, that are full of blood, and ſtain'd with bribery and oppreſſion: God loathes to ſmell any perfumes in ſuch aſſemblies mixt with the unſavoury ſtench of their defiled bodies and putrid lives.

True Sanctification does not lie in outward ſolemnities, and the gaudery of Temple-worſhip, Jer. 7.22. as the Prophet treats the Jews in the Name of God: that he commanded them not concerning Burnt offerings and Sacrifices, or the Incenſe of Sheba, 6.20. or the ſweet Cane of Arabia, that is, comparatively, no nor principally, as he did moral duties of piety and honeſty. To obey is better than ſacrifice, 1 Sam. 15.22. and to hearken than the fat of Rams. Will the Lord be pleaſed with thouſands of fed Beaſts, Mich. 6.7. or ten thouſand Rivers of Oyl, or the children of our bowels to ſmoke upon his Altar? no, no! But to to do juſtly, love mercy, Pſal. 50.17. and to walk humbly with God, this O Man is good in his ſight. Will God eat the fleſh of Bulls, Pſal. 69.31. or drink the blood of Goats? no! he requires the offerings of praiſe and thanksgiving, this will pleaſe him better than an Oxe, that hath young horns and hoofs: Hoſ. 6.6. Joſ. 5.7, 10 Amos 5.25. Act. 7.42. Mat. 12.7.9 13. Mnrk. 12.33. Eph. 4.24. Col. 3.10 and therefore in caſes of mercy, God diſpenſes with Ordinances; as he did with Iſrael in the Wilderneſs, both as to Circumciſion and the Paſſeover for about forty years together: but with Moral duties never. Our Lord bids us therefore to go and learn this point more diligently: For a Phariſee may be huge ceremonius with his white linnen about a platter, but yet neglect the weighty matters of the Law, Juſtice and Judgment, and Mercy. Whereas true Sanctification is a work of Gods Spirit, renewing the whole man after the image of God in righteouſneſs and true holineſs: whereby he is inſtructed and inabled in all wayes of Scripture obedience, to mind the weighty and principal things of love to God and our Neighbour: and not leave undone thoſe leſſer points, which belong to any inſtitution of God, and not of man.

By this inward work upon the heart, the ſanctified perſon immediately begins the practice of Mortification, in dying to ſin, and of riſing to newneſs of life: but yet this work is not perfectly and compleatly wrought in any perſon during this life: therefore we muſt interpret the Apoſtle in his prayer,1 Theſſ. 5.23. that the Theſſalonians might be ſanctified throughout: not in the higheſt pitch of degrees, but of ſoundneſs and ſincerity in every part,1 Cor. 6.17 and member of the new Adam.

There is a habit of holineſs infuſed, and wrought in the heart by the holy ſpirit of promiſe: by which means we are joyned to the Lord, and become one ſpirit with him.

We do not of our ſelves firſt believe, and ſo receive the ſpirit of God: this were to aſcribe the actings of faith to the power of man, before the infuſion of grace: but firſt the inſpiring and inclining motions of the ſpirit deſcend into us, o . 3.3. Eph. 2.22. whereby we are enabled to believe on the Son, and to become by one Spirit united to him as our head.

All habitual graces are wrought in us feminally at firſt and at one time: yea Faith it ſelf as to the order of time is infuſed together with the reſt in the ſame moment of our regeneration and ſincere converſion to God. Habitual holineſs therefore in the production of its bleſſed fruits and faith among the reſt does antedate all the particular acts of Faith or other Graces. As in natural Generation all the powers of life are (in ſemine concepto & animato) formed at once:Ariſtot d. gen animal. l. Pecquet de venis lacteis but the heart having implanted within it, the true ſanguifying virtue becomes the primum vivens & movens, the firſt living and moving principle, which is diſcerned by its pulſation (like the deſires of the Soul in the beginnings of Faith) yet all ſenſation, attraction, digeſtion, excretion, ſanguification, formation of nervous juices and ſpirits with locomotion and the reſt, are all ſettled at once; but diſplay their operations afterward at the command of the rational ſoul. Much like hereunto is the work of the new conception, formation and exertion of ſpiritual and vital acts.

In the firſt actings of the Spirit we are paſſive, being found of him after whom we ſought not at firſt: but after, Iſa. 65.1. that by a connexed power and concourſe of the holy ſpirit, we act and rely on Chriſt in the promiſe of life, Eph. 4, 16: Col. 2.9, 10 and receive all the ſupplies of nouriſhment from the glorious head of influence thru' the ſpirit. Even as the head of the natural body conveys the animal ſpirits thru' the ſeveral conjugations of the nerves into all parts of the body to manage both ſenſation and motion. Iſal. 44.3. Mat. 3.11. 1 Cor. 6.11 As the Scripture expreſſes it, we are ſanctified in the ame and power of the Lord Jeſus by the Spirit of our GOD.

As to the Author of Sanctification, it is no other than in all gracious works, even God eſſential, and the ſpirit of God in his more particular Operations and Applications.

As for preparations to grace in any ſpiritual way before the influences of the ſpirit, Eph: 2: 1. they are inſignificant and unſavoury notions: for by nature we are dead in ſins and treſpaſſes. Tis the ſame holy Spirit who inclines at firſt to the uſe of means, and warms the heart in and by them, as appointed and ſanctified of God.

There are, 'tis true, various degrees in moral habits and their actings by the common work of the Spirit in his ordinary efficacy: but in many moral perſons in the ſtate of nature, theſe moralities produce as of old, in the Scribes and Phariſees, ſtrong and very vigorous reſiſtance againſt the more ſpiritual operations of the holy Spirit of God.

2. I proceed now to the ſecond point premiſed, which is to ſhew that Faith and Holineſs are inſeparable companions, like Jonathan and David, native twins coming up from the waſhing of regeneration both together: which may be evident as follows:

1. Becauſe Faith is a part of holineſs or the new creature, in the renovation of the image of God: whom to believe on his Word was the duty of Adam in Innocency and is indeed a branch of the firſt Commandment, and part of that bleſſed pourtraicture is reſtored again by Chriſt under the new Covnant. By nature ſince the fall 'tis true, we incline to diſtruſt God and believe Satan before him, and in not obeying him in truſting to his Son upon his Word, we give God the un truth: as to the method of ſalvation by anothers righteouſneſs. But indeed Faith is a prime part of our holineſs, whereby we truſt God as to his promiſe of eternal life by his bleſſed Son, Jer: 17: 7: Act. 26.18.15.19. and is the very critical and diſcerning character between a true convert and a carnal man We are ſaid therefore to be ſanctified by Faith in Chriſt, and the heart to be purified by Faith: not from it ſelf as an efficient cauſe of holineſs, but as it daily fetches and derives holineſs from him as head of the Church. Gal. 5.6. So that Faith in ſanctifying us after the firſt infuſion of grace is a power or vertue co-operating with the ſpirit of God and enjoys a conſtant concourſe of the ſame holy Spirit in all our ſpiritual actions. 2. Another ground may be taken from the conjunct work of the ſpirit: John 3. who in his very firſt impulſe and motion to true and ſaving converſion at his coming down into our hearts for that purpoſe, works both Faith and Holineſs at the ſame moment. 3. Becauſe our bleſſed Lord came into the World ('tis the end of his advent to us) not only to be the object of our Faith, but to ſave us from our ſins, Mat. 1.21. Tit. 2.14. 1 John 3. . and Faith muſt act upon him for that end to purifie and deliver us from our iniquities: not only for ſalvation from hell or wrath to come: but alſo from the guilt and filth of ſin. For we are choſen in him to be holy, and created in Chriſt unto good works. Chriſt gave himſelf to redeem us from all iniquity, Eph. 1.4. & 2.10. Tit, 2.14 to purifie us for a peculiar people, zealous of good works I where we may obſerve juſtification and ſancttification riding together in the ſame Chariot. If then all gracious habits be wrought at once, the too much nicety of arguing about the precedency of this or that grace is to be rejected, as not agreeing to the uniform work of the new nature, nor the inward experience of ſaints whoſe graces work according to influence, opportunity of providence,1 Cor. 12: 11: & the good pleaſure of the ſpirit in his aſſiſtances, who divideth to every one ſeverally as he will. We may admit ſomewhat as to congruity of the ſeeming order of nature or time, but not preſs ſuch conceptions over ſtrictly: for various experiences will contradict the curioſity of ſuch notions. But we may firmly determine, that the underſtanding cannot ſpiritually diſcern the excellencies of Chriſt,1 Cor: 2: 14: nor the will of man ſtedfaſtly believe in him nor the affections ſavingly embrace him, till we are firſt regenerated by Gods moſt holy Spirit, who is powred out into every faculty and power of the ſoul at the very firſt initials of Converſion. 4. Becauſe the Commandments of holineſs are part of the object of our Faith in its doctrinal foundation. Rom. 7.12. Therefore Paul in his conflict ſets down this as a maxim, that the Law is holy, and the Commandment holy, juſt and good. 5. Beſides, the truth of our Faith is demonſtrable by holineſs as its genuine effect. Its vain for perſons to pretend to Faith where this is wanting, tho' it may not appear ſo evidently at the firſt. Jam. 2.17. The Apoſtle James ſpends a large diſcourſe upon this Argument, to prove that Faith without the works of holineſs is but a dead Faith. Indeed our holineſs being imperfect does not juſtifie the perſon before God, but it juſtifies the faith of the perſon to be true: and the Apoſtle Paul conjoynes Faith and Holineſs together, and thence proves our eternal life.2 Theſſ. 2.13. Bleſſing God for having choſen the Theſſalonians to glory, and proves it becauſe they were ſanctified by the Spirit, and did believe the truth of the Goſpel. 6. Laſtly, Becauſe the application of Faith, or the working or actuating of our Faith upon Chriſt in the promiſe, doth not only ſweetly and clearly manifeſt our being juſtified, but aſſiſts us alſo in the obtaining and increaſing of holineſs.2 Cor. 7.1. They walk and work together. For how do the precious promiſes of the covenant purge us from ſin and all filthineſs of fleſh and ſpirit, but by the acting faith in Chriſt, and ſo do embrace Chriſt for our ſanctification,1 Cor. 30. and in his name and power derive holineſs from thoſe precious promiſes, which are the golden Pipes or nerves, that convey it from our glorious head. Whence it comes that our belief of the inheritance promiſed, and of Heavens aimiableneſs revealed by the Word, and ratified on and by the verity of God: helps us daily to walk more holily and to be made more meet for that Kingdom with the Saints in light. And thus it is, Act. 15.7 Lev. 4 20, 33. that Faith purifies both the heart and life for glory. Even as under the Levitical Law, the action of the Prieſt in his offering the Bullock, and ſprinkling the blood before the Lord is ſaid to purge away ſin,Rainold praelect vol. 1. p. 123. or make attonement for their ſins, that is inſtrumentally. So may Faith be an inſtrument in deriving the ſenſe of our juſtification, and the ſweet influences of our ſanctification from our bleſſed Lord in believing the ſanctifying promiſes made in his Name, and actuated by virtue of his holy Spirit.

Now then, according to that common and uſeful ſentiment: there be two works that attend Sanctity: the firſt is to mortifie ſin: and the ſecond to vivifie and quicken Grace, Pet. 3.11. that we may be holy in all manner of converſation, and this not of our own power either to begin, carry on or finiſh: but wholly by the work of the Spirit at firſt, and then by his gracious concourſe with every holy action of the new creature to the laſt, being carried on by the power of God thru' Faith to Salvation. This is ſo great a Scripture truth, that tis to be admired that the impugners of it, who ſtand upon their own power ſo much, both as to converſion, and as to perſeverance, ſhould be ſo noted for looſeneſs 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 tis 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, lets 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 your feet in the way to bliſs and happineſs.

3. Stop up the caſements of thy ſenſes at any approaches of vanity. Prov. 4.25. Let thine eyes look right forward, and take heed to thy going. Wax up thine ears, as Ʋlyſſes in Homer, from the Syren-ſongs of fools, that may ſplit thy ſoul upon the Rocks of Charib dis. The five ſenſes are as ſo many ruſhing flood gates to ſet open the heart to all iniquity.

4. Beg of God a quickned heart to ſecret and family-duties. Cry to the Lord: Pſal. 80.18. Jer. 10.25. Quicken me, and I'le call upon thy name, and tremble to be among thoſe families, that for not calling on Gods Name, ſhall have his fury poured out upon them. Family-prayer is like ſome Elixir, or morning antidote in peſtilential times, and like ſome anodyne or cooling cordial julep in an evening, to procure beloved ſleep in the boſome of God.

I was told a notable paſſage from a holy man, a native of Lancaſhire: Mr. Hilton that a witch being to be turned over, confeſſed at her Execution, that ſhe could never bewitch the perſon or family, (as I remember) of a certain godly man in that country, becauſe ſhe could never find him come out of his doors without prayer in a morning.

Again I beſeech you let us take heed of Omiſſion-ſins, and beg pardon for, and aſſiſtance both of memory and ſtrength againſt them; yet be not too much diſcouraged, if age, ſickneſs or weakneſs, or ſome ſudden diſappointments hinder or impair thy work. Nay if ſometimes the ſweet wind of the ſpirit do not breath ſo fragrantly upon thy garden of ſpices with the ſame benigne influences, as to melt thy heart in holy ardors and flames of love; remember that relentings and mournings under ſuch apprehended abſences of the ſpirit, do manifeſtly infer the inward preſence of the ſame holy ſpirit in the compunction and brokenneſs and languiſhments of heart for Chriſt, do ſhew a ſickneſs for want of communion viſible, by ſecret inviſible touches of his love. Behold he ſtands behind the wall, S ng 2.9. and will by and by look forth at a window, and ſhew himſelf through the latteſſe to thee.

Let me here interpoſe an humble and earneſt requeſt to all perſons who may light upon theſe lines, to ſet upon a ſpeedy and ſincere reformation of all things diſpleaſing in his ſight, that the Lord may bleſs us, and reſtore and preſerve our mercies, and eſpecially to conſerve the Goſpel among us.

Lets' alſo mix prayer with holy thankfulneſs for the leaſt of mercies: which reminds of a paſſage of Mr. John Ball, when occaſionally at a very ſhort and mean dinner with Adams Ale, (as the Author terms it) he breaks out into theſe words. It would coſt a man many a years labour to be truly and throughly thankful for one piece of bread and cheeſe, Clearks lives p. 176. Oh how many poor perſons in this land would leap at the cruſts parings and offals, which many lewd perſons and waſtful ſervants fling away preſumptuouſly againſt the command of our Lord, who could make bread by a word out of ſtones, out of nothing, and yet bids that nothing be loſt: while as they conſider not what bitter poverty they may howl under; John 6.1 nor the dreadful judgment of a famine of bread and water.

But then, how much more abundantly thankful ought we to be for the feſtival-days of the Goſpel, which we have enjoyed: that ſo we provoke not the maſter of the feaſt to remove both his flouriſhing table, and ſuch ungrateful gueſts. Since many people are even weary of their faithful and painful Miniſters, who are ſo diſheartned, grieved and wearied with abuſes offered to them: that we may juſtly fear, leſt God ſhould prove weary of us all as we are weary of him, and provoke him to take away the golden, and put brazen candleſticks in their room, as that holy man Dr. Owen expreſt himſelf with much ſadneſs to that purpoſe, a little before his aſcent to the ſpirits of juſt men made perfect. Lets earneſtly implore the divine love and patience to forbid theſe dangerous ſymptoms, and return in mercy to us again.

5. Look well to the flocks of your families, that no ſin break forth without rebuke, reſtraint and puniſhment as the matter requires; ſtudy and beg for prudence in government. Take heed of multiplying over-many, eſpecially impertinent words in family-prayer, leſt worſhippers prove ſleepers, and diſturb that duty by ſnoring. Remember that God is in heaven, and thou upon earth, Eccleſ. 5.2. therefore let thy words be few. It often makes the ways of Religion tedious and irkſome to young perſons, and ſometimes hinders their looking towards heaven: In all points labour to keep ſervants and children in full work and buſineſs, and keep them from gadding with Dinah. For womens chaſte behaviour gives a flatter denial, than their ſaying of [no] to wanton fellows. They come too near a grant to airy women that would ſeem to deny it. Let the reins of government be held in a gentle hand; moderata durant: Let not little faults be the object of ſevere chaſtiſements, yet wiſe correction is moſt neceſſary, tho now fled from this diſſolute age, which is the true cauſe of many enormities; 'tis hard for good perſons to retrieve it, while wicked perſons are ſo rampant and powerful: but do what thou canſt in the wiſeſt way, for a good mans paths are ordered of the Lord. Ill and ſordid breeding and evil communications affects many thouſands with corrupt manners all their dayes. Good education helps to ſweeten ill-tempers betimes; as a new veſſel that's ſcented with a vinous liquor. And although under bad influences at birth, and in nurſing by a froward milk (as Plutarch points it) yet wiſe parents by the bleſſing of God may greatly form and lick their converſation into ſome ſmooth civilities. Its a weighty work to faſhion young ones to religious habits, it tames the heathen fierceneſs, and barbariſm of ſome natures, and brings them up by degrees to advance in ſome meaſure the glory of God, their countries benefit, and their own peace; Eph. 1.2. within, and ornament without.

Whereas others who are hurt by bad preſidents, and examples in the ungraceful carriage of Superiours, who care not to prune or lop off the wild luxuriancies of youth; they often prove quarrelſome and contentious wretches in age, diſturbers of families, the inſtruments of miſchief in cities and towns, and if many, then they prove firebrands to whole Nations.

6. Deliver your ſouls from this wicked generation, fly youthful luſts, Acts 2.40. faſt away tentations, beat down the fleſh, that great Aſs, as Hilarion terms it: by moderation and abſtinence; eſpecially from wine and ſtrong drink, and all exceſſes. Shun as a ſerpent or a flying dragon, the dreadful madneſs of theſe days, which tends in the end to ſhame and beggery here; to the ruine of many ancient and famous families: who have ſwallowed many a park, and many a Lordſhip, and drunk down the royalty of fiſhing in many Rivers. As 'tis eaſy to ſee in the turns of eſtates from the old to new upſtart races, in the antiquities of many counties deſcribed by diligent men of late. But what is worſt of all, they are ready to ſink into everlaſting burnings, in flaming pitch and brimſtone, in that direful and bottomleſs lake.

Queſt. 2. If true holineſs be ſo rare a Jewel, and always connexed with true Faith: then help us to know whether we are indeed truly ſanctified?

Anſw. 1. I anſwer, we may know that we are truly ſanctified, if we have been exerciſed in godly ſorrow and repentance for ſin, joyned with an holy hatred againſt it.

True penitent tears like ſalt-waters, do purge and cleanſe the ſoul. Bitter ſorrows, and an inward ſenſe ef Gods wrath, with an holy awe of Gods precepts and threatnings, Z ch. 12 10. and a ſincere deſire of a mendment fit the ſouls pallace for the carrying on of grace.

Holineſs of life, and reformation of our ways does alway follow inward and ſincere Repentance.

2. An inward ſatisfaction with and ſome delight from the heart in a convincing Preacher; that ſearches his heart to the bottom, and lets out the old corruption, and then pours in the Samaritan Oyle of the Goſpel upon the acute wine of the Law; yea he reverences and loves him for his work ſake and faithfulneſs to his Patient.

Obj, But may not an unfanctified perſon ſhew outward holineſs and have ſome inward dogmatical Faith, as Herod and others.

A. Their Obedience is neither univerſal nor permanent, Luk. 8.13. Heb. 6.4. & 10.24 2 Pet. 2.20. and their Faith not rooted in an unfeigned love to Chriſt.

No more here to this, intending a further meaſure in the eighth Chapter.

To conclude about Sanctification with the words of that holy and reverend Perſon, Bp. Ʋſher in his little ſheet about the two Witneſſes. Being askt by a Lady of Honour what Sanctification was: after ſome modeſt diverſion, brake out into this expreſſion, [That it was the offering up tho whole will to God, See Brit. Divin at Dort. p. 11 which was more than all burnt offerings and Sacrifices. To which I may ſubjoyn that none need to dread or fly back from the flames of affection in this free-will Offering, tho' it be difficult to •• eſh and blood: for tis perfumed with the Frankincenſe of our Lords paſſion-offering at the brazen Altar, and the fragrant mingled Incenſe of his interceſſion at the golden Altar. So that in concluſion, all the holy wayes of wiſdom are pleaſantneſs, and all her paths are peace.

Thus much at preſent to explain a little the nature of holineſs in this Chapter together with a ſad lamentation dropt upon the Herſe of vain Profeſſors in theſe dayes. But lets add, Let him that ſtands take heed leſt he falls, be not high-minded but fear: for thou ſtandeſt by Faith: Rom. 11, 20. 1 Cor. 4.7. and that grace of God alone makes thee to differ.

Let us now finiſh this excellent and uſeful Subject of Holineſs: tho' mixt with ſome warm reflections for the good of ſouls, and come to a very comfortable Subject about the Beauty and joy of Faith in the Throne of aſſurance: tho' I ſhould interweave a ſhorter Chapter about the infirmities of Believers to prevent ſtumbling at the threſhold of Aſſurance: and now I hope ſomewhat to change my voice in more ſweet leſſons of comfort, for the uſe of broken and mournful Saints. The Foundation indeed is laid in the Doctrines of Faith and holineſs, if faithful Souls will diligently build gold and precious ſtones upon it: they may erect the moſt ſtately and Imperial Temple in the whole World, not like the Pygmy Pyramids of Egypt up to the Clouds and Vapors, but like the Cedar-Temple of the ſecond Solomon, all wrought with Saints and Cherubims, whoſe Pinacles reach within the higheſt Heavens nec habent umbras, all ſhadows and miſts are fl d away. Still remember that all muſt paſs thru' the Temple of vertue and grace, before they can enter the Temple of heavenly glory.

CHAP VII.

THis Chapter about the infirmities of Believers, for the ſame fore-written cauſes, I lay aſide at preſent, and proceed to the Eighth, about the Doctrine of Aſſurance.

CHAP. VIII Of the Aſſurance of FAITH.

THe nature of Aſſurance and Method to attain it, is the Subject of this Chapter. In former times, Faith was repreſented under the notion of aſſurance, or a Saints particular certainty, that Chriſt died for his own ſoul among the reſt of Believers. Like to that ſpecial priviledg to which Paul preſcribes, Ga . 2. 0. that Chriſt loved him and died for him. But now, more diligent obſervation of Holy Scripture and experience hath cleared up this point; that aſſurance is the belief, Rom. 5.1. that we are juſtified by Faith in Chriſt and ſo have peace with God. It is the application of Faith, or a perſwaſion of our hearts concerning the love of God. Joh. 3.19. When the Spirit of God ſets his ſeal upon our hearts with the impreſſion of the image of Chriſt as in wax or as the Antients graved the effigies of their Princes on a Cornelian or Opal, or ſuch precious Stones. Eph. 3.12. Joh. 14.23. It produces a confidence of acceſs by Faith in Chriſt, and is daily more and more evidenced by the abode of both Father and Son with us: when the ripe Grapes of Eſhcol are caſt into our boſoms, and Chriſt himſelf comes in to ſup with us. Rev. 3.20. Aſſurance ſhines by a reflex beam of the ſouls eye upon it ſelf. When a Saint ſitting down in the cloſet of his own heart takes a clear view of his face in the glaſs of Faith. I may term it, a Saints belief of his own Faith. Aſſurance is the cream of Faith when tis ſettled: its the joy of Faith ſpringing in the Soul from the warm healing beams of the Sun of righteouſneſs riſing upon its humble valleys. Some take Faith to be a truſt on the promiſe for remiſſion of our own ſins in particular, or conjoyned with reliance, dependance, adherence and affiance. When having caſt all our hope and expectation of heaven and happineſs into the arms of Chriſt alone; and thence infer the promiſe to have been made to us in particular, by an immediate conſequence drawn from our ſpecial and perſonal application of the indefinite or more general promiſe, and taking it as a divine Oracle to us in particular, and therefore call it ſpecial Faith: the promiſe being thereby aſſigned to me immediately as certainly as to any in the world, becauſe I have ſet to my ſeal, that God is truth, and accepted him upon his Word. When this is done, to wait with joyful expectation, that God will perform it at the day of Chriſt. But what is all this any more than Faith and aſſurance tied up together in a bundle of ſweet ſmelling Myrrhe: Pſal. 1.6 dreſt up in various words to the ſame effect, as we before expreſt it. Lets then proceed and endeavour to prove it under ſome diſtinct heads.

1. That Aſſurance may be had. 2. Preſcribe ſome means to attain it. 3. Some Rules to clear it. And 4. Solve a queſtion how to retain and preſerve it.

1. Firſt, Lets ſhew that aſſurance may be obtained by every true Believer, under theſe Arguments.

Arg. 1.

Becauſe God hath commanded and exhorted us to try and examine our own eſtate,Brit Divines in Synod Dort. Page 140 2 Cor. 13.5. Phil. 2.12 whether we are in the Faith or not, and therefore we may know it. We are commanded to work out our Salvation with fear and trembling: therefore the ſenſe of it may be wrought out: and we are urged to do it with fear and trembling, to ſpur us unto godly care leſt we ſhould miſcarry. Again, we are enjoyned to give diligence to make our calling and election ſure, and therefore we may aſcertain it,2 Pet. 1.10. and make it plain and evident in the eyes of our Conſciences.

Arg. 2.

Becauſe God hath given out many gracious promiſes of it to the faithful. I might gloſs on that place [Thou ſhalt know that I am thy Saviour and Redeemer:] or a clearer in that; Iſai. 60.16. & 22.17. 1 Cor. 2.12. The effect of righteouſneſs, ſhall be quietneſs and aſſurance for ever; and yet further [We have received the Spirit of God, that we may know the things freely given us of God.

Arg. 3.

Becauſe many have enjoyed this honourable favour and high priviledg from God.1 John 3.2. Quod potuit, poteſt, what hath been attained, may again. We know that when he ſhall appear we ſhall be like him:] and ſo in ſeveral other places. I doubt not but many living can put ſeal to this truth, as having lived in this mount of viſion. Among others who are gone to enjoyment, I would call to mind, Mr. Benjamin Albyn a Turkey Merchant of good repute for his holineſs, and whoſe evidences I have by me, approved and ſigned by ſome grave and holy Divines. Another was my much honoured, Mrs. Anna Revell Mother to my beloved Wife Phaehe; a very holy Matron, and a diſcerning Chriſtian, who acquainted me (I think twice) with great humility and tears trickling down in a moſt meek broken and penitent manner: which made me value the teſtimony more than Gold, ſe. that ſhe had walked in the light of Gods countenance for thirty years not interrupted. I mention it, not ſo much for my happy relation as becauſe of my certain knowledg: and indeed ſhe was one, who walkt accordingly. O that all her remaining Friends and Relations would lay it up, as a Jewel of value for them to eye and imitate. But it is not every gracious perſons attainment adire corinthum, to go to heaven feeding on Milk and Honey to carry this glittering Diamond in their boſom. Gen. 43.11. They are Gods Joſephs, to whom he ſends the Balm and the choice Fruits of Canaan to feed upon while they are in Egypt. Yea, of thoſe, who enjoy this Sun-ſhine, this transfiguring viſion in Tabor, all have not equal viſions, nor the ſame perſons at all times alike: but are up and down, higher and lower: tho they never want a ſweet view of the Turrets of Salem, yet ſometimes it is a little more cloudy: but when they skilfully ſet the Teleſcope or Proſpective of a lively and actuating Faith, they may diſcern plainly the Pinacles of the Temple of Glory, and like Moſes on Mount Nebo become raviſht with a ſight of that lovely Land, that land of deſire, that land of the living, that goodly Mountain even Lebanon. Which view (to ſpeak humbly and with ſome deſired fellowſhip of this joy) gave wings to the ſoul of Moſes, and ſwift feet to his affections, Deut. 3.25. when he gave a leap from that pleaſant and fragrant Mountain into Glory.

But to leave the firſt part of this Chapter, and proceed to the ſecond about means and methods to attain Aſſurance, which may be performed,

1. By Argumentation. 2. By obſervation of the Spirits influences.

As to Argumentation:

1. Firſt, By Arguments drawn from our having and acting of Faith and the effects of it; we may obtain ſome meaſure of this bleſſed priviledg. Thus [Whoſoever believes in Chriſt, ſuch a perſons ſins are pardoned, and therefore ſhall be ſaved. But I believe, and therefore I ſhall be ſaved. The major Propoſition is expreſly the Word of God, and built upon the rock of eternity. The minor, which is [That I believe] muſt be wrought out and proved by the firſt Chapter of this Treatiſe, or any other holy Directions; and then upon examination is to be found in the ſenſe and experience of thine own ſoul: and thence the concluſion will irrefragably and undeniably follow with unſpeakable comfort and full of glory. Now here a Chriſtian may ſee, how neceſſary it is to ponder diligently upon the true nature of Faith, and to underſtand its inward eſſence and actings in caſting the ſoul upon Chriſt, and likewiſe the diſtinction of Faith from Aſſurance, and how aſſurance may be clearly and firmly built upon a ſound and a well-argued ſenſe of its being and acting in the ſoul. In the Looking-glaſs of Aſſurance the ſoul beholds it ſelf clinging and cleaving to Chriſt while he is ſupporting and carrying it over the ſtormy Ocean to the haven of glory. It is Faith that feeds the Lamp of Aſſurance, and Aſſurance is the Oil which feeds the Lamp of Joy.

2. We may argue the truth of our Faith by the fruits of holineſs, and thence inferr and draw forth Aſſurance. Becauſe of the unſeparable connexion there is between Faith and holineſs;1 John 1.7. whoſo walks in the light, the blood of Chriſt cleanſeth him from all ſin: that is, whoever is ſanctified, may thence inferr, that he is juſtified, and ſhall be glorified. So Paul argues: He that's waſhed and ſanctified, Rom. 8.30. 1 Cor. 6.10, 11. is alſo juſtified in the name of the Lord Jeſus, and ſhall inherit the Kingdom of God. If we ſtudy to walk to all pleaſing: we may then give thanks for that we are thereby made meet for the inheritance with the Saints in light. Col. 1.10: 12.

3. Again, Grace in exerciſe is a moſt evident token of its real exiſtence, and may conſequently raiſe Aſſurance. If a tree flower fragrntly, 'tis certain it has a root. If a Ship be under Sail, and its Top-gallants out, ſhews its ſound eſtate, and makes way towards its Ophir. To be ſtrong and ſwift in motion demonſtrates a ſtrong and healthy ſoul, and is the way to keep it in a happy frame: for exerciſe conduces to health and Strength. Waters of great rivers, by their voluble motions and tides, reſiſt putrifaction and the heavenly bodies by their continual circulations and fiery beams convey their influences to ſerve all the ſublunary generations and accretions. Little ſparks by agitation, conceive larger degrees of fire in the application of more 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 goodwill 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 ſ 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 'tis 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, Ʋniverſals 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 0.49.16.15 col. .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 youl come to me, I will in no wiſe caſt you out: No time, quality, number, or other circumſtance of ſins ſet barrs to freegrace. 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 embrace the promiſes, and implore his help to do it? What canſt thou deſire more: fince 'tis his promiſe to do this work, and grant this mercy to ſuch petitioners at the throne of grace. Perhaps thou wilt anſwer,

All this I find, even ſweet inclinations in me by grace to accept, Mat, 8.3. embrace and perform.

But oh bleſſed Lord I beg, that I might be cleanſed from the leproſy of ſin, oh that I might be holy?

To this I rejoyn a queſtion.

Art thou willing to be holy? according to the Goſpel rules, to accept the proffers of mercy as both pardoning and purging, to be holy as well as happy, in Chriſts method, that is, to uſe ſincere endeavours after that holineſs which thou declareſt to thirſt for, if thou upon calling, in the power of his might, with integrity of heart, doeſt really intend and ſet about it to uſe purging graces and ordinances, and wait with perſeverance for the manifeſtation and aid of the Spirit of grace; (whereof beneath) I may then be humbly bold to ſay to thee, though as yet but low it may be, in the ſtate of grace, Luk. 19.5. yet oh thou little but zealous Zacheus, come down and Chriſt may dine at thine houſe this day.1 cor 3.22.

I may then ſay, The Covenant is yours, Chriſt is yours, God is yours, life and death and all is yours, and ye are Chriſts, and Chriſt is Gods. Stretch out in the bleſſed name of the Son of God, and in his power and at his command the hand of your longing, thirſting, hungring, panting, haſtning Will to the Lord of life, and the great work is done, and thou art happy.

I confeſs, I need ſay no more but that I deſire to enlarge upon this ſo deſirable a Theam: conſidering that one thing may be ſanctified to take with one Spirit; that may not with another: but lets ever remember the connexion of holineſs with Faith in the ſixth chapter: Col. 2.2. if you would obtain to be the heirs of clear full and ſtrong Aſſurance, to the acknowledgment of the myſtery of God, and the Father and of Chriſt: 〈 in non-Latin alphabet 〉 to a ſpiritual acquaintance with God as a gracious Father in Chriſt. John 17.3. This is life eternal to know thee the only true God, in and together with Chriſt as a Father, to dwell & abide withus.

But lets proceed to a ſecond means of applica ion.

2. Particular promiſes made in ancient times, concern every particular believer in all ſucceeding ages. For whatſoever was written aforetime was writ for our learning, Rom. 15.4. that we might have hope As all the precepts concern us, and we concern our ſelves in duty and obedience to them; then why not intereſted in the promiſes, unleſs there be ſome ſpecial reaſon aſſignable to the contrary.1 cor. 10.11. Heb. 13.5. Rom. 4 24. We may obſerve alſo, that all the examples of unbelief, and Gods diſpleaſure to ancient Iſrael, and the particulars unto ſome perſons among them, were ſet forth for our admonition, upon whom the ends of the world are come to us that live in the ends of the earth, or ages of the world Joſhuahs Faith and Courage is recorded for us.

The Faith of Abraham is recited not for his ſake alone, but ours alſo; to whom it ſhall b imputed, if we believe on him that raiſed up Jeſus Chriſt from the dead. The Apoſtle having inrolled the memorials of many famous Patriarks before our Lords time, Heb. 11.40.13.8. concludes; that they without us ſhall not be made perfect. Whoſe Faith let us follow, ſince Chriſt is the ſame yeſterday in Joſhaah's time, to day in Pauls and for ever thro gh all generations.

All the ſheep of Chriſt drink of the ſame River of life, the ſame ſtreams of the promiſe, that runs through paradiſe, in mne volubilis aevum.

It comes originally from the ſecret channels of the Ocean of divine and eternal love, and breaks or ſprings forth out of the rocky mountain of Zion, and the various ſources of its Ordinances. So that every Saint may ſing with David, Pſal. 87.7. All my ſprings are in, thee O Zion, in thee O God of Zion. All the promiſes are in and thru' Chriſt the Prince of Zion. 2 Cor. 1.20. Yea and Amen, even certain, inviolable and unchangeable.

3. If thou wouldeſt ſucceſsfully apply the promiſes, labour to ſtrengthen the habit of Faith by frequent actings of it upon Chriſt in the Promiſe. Remember to be every day ejaculating up to heaven, and caſting the eye of Faith upon a Saviour in glory, Rev. 506. a Lamb as it had been ſlain, and ſtanding in the midſt of the Elders by the Throne of God. This is a ſweet method to breed love to Chriſt, and love will raiſe thee up to ſome aſſurance and confidence in his love. God is love, and his mercy to ſinners in miſery is the fruit of his love, and love ſprings out of the original goodneſs in the nature of God: who delights in them, Pſal. 33.18.147.11. that hope in his mercy and truſt in his love: and when the love of God to us begins to warm our hearts with the inward feeling and taſt of it; as the foretaſt of the Wine of the Kingdom: it encreaſes Faith, and experience of it advances us into higher degrees of love. Then this ſweet ſenſe of divine, eternal, electing love brought into our hearts by Faith, leads us at laſt into the pleaſant fields of Aſſurance.

4. That ſo we may particularly apply the promiſes, call to mind and ruminate upon the qualifications mentioned in the promiſes: and if you can find ſuch gracious inclinations wrought in you by the Spirit of God, then may you humbly determine your ſelves to be heirs of the promiſes. I would not ſtrain hard in the examination of many great things required in the promiſes: but if thou canſt by a ſincere ſearch find in thee a humble broken-hearted frame: it is a covenant frame: if thou find in thee a penitent fear to ſin, a holy trembling at Gods Word, a thirſting after Chriſt with ſome ſparks of true love to him: Pſal. 147.3. Iſai. 66.2. tho thou mayeſt ſeem to faint under the ſenſe of wrath ſometimes; yet if thou reſolve in his ſtrength ſtill to thirſt after him, and his pardoning love, and to hope for it in his promiſe; yea and if thou periſh, and thy heart-ſtrings break, yet to gaſp out thy laſt at his foot: Thou art the deſirable perſon, the Daniel, the man of deſires, the Samuel, the asked of God, the Nathanael, the gift of God, without guile, the beloved, the acceptable perſon, that ſhall be taken into his boſom for ever. Only and alwayes remember and perfectly con this leſſon (I intreat thee in the Lord) that theſe actings muſt alwayes be connexed with holineſs, as 'tis expreſly determined, Chapt. 6. and which I do ſo often recal to mind, and the Lord by his powerful grace enable us to do it: then may eſt thou draw forth a perfect lot for thy ſelf out of our Joſhuah's Book of the Land of Canaan, which is above all heavens.

Thus, 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 thoul'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 fo the comfort of B 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, i 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , a word uſed of old to note Tokens ſent before Marriage, and to be ſure, God will not loſe his earneſt, nor be defeated of the fore tokens of his contract of love to ſouls: ſometimes the Spirit is compared to fire, and yields both the light of joy, the heat of love and influences or quicknings for ſervice. And 'tis this lively Faith, which works by love effectually thru' the Spirit

But I would ſpeak a little more diſtinctly; for the obſervation and the experience of holy men hath ſet to their ſeals, that they do find and feel ſometimes a moſt illuſtrious irradiation upon their hearts from the Spirit of God: which I take to be of two ſorts;

The 1. We may call an irradiation of concurſe with our ſpirits. The 2. An irradiation of incidence upon our ſpirits. Give leave to uſe the terms and explain them to the meaneſt.

The Firſt or the irradiation of concurſe is then diſpenſed when he ſhines upon our Argumentation: when we have laboured with our ſpirits, uſed ſcripture mediums, and upon examination ſuited them to our hearts in their moſt inward ſincere and humble ſearches; then comes the ſpirit of God, and witneſſes with our ſpirits that we are the children of God. When we have toiled and ſweat many a time in our cloſets and brought things as we hope ſome times to a pritty good iſſue: then thru' one tentation or another our unbelieving hearts fly off from the Concluſion and all our comfort vaniſhes. But now, when our arguings by evident Scripture tokens are finiſht over and over; and yet ſtill we demurre to lay hold on the Tree of life, and while we ſtick in the mire of fear, doubtings and heſitancies, and wander under dark clouds in the depth of midnight, then comes in the ſpirit of God, Rom. 8.16. as the Morning Star, glittering over the Horizon and clears all. This is the 〈 in non-Latin alphabet 〉 or the cowitneſs of the Spirit of God.

2. The other is that which I beg leave from a term in Opticks, to call the irradiation of incidence, and is then illuſtriouſly performed, when the Spirit of God in his moſt free and glorious agency is pleaſed to ſhine perſonally upon our ſpirits, without and apart from all argumentation whatſoever. This comunion with the ſpirit draws nigh to that of Angelical intuition; where by acts of volition and luminous emanation they converſe mutually together in a higher degree than we do here by ratiocination with mediums and conſequences,

This is the point we are now upon, to ſhew that the Spirit of God (when he pleaſes) without any previous foregoing arguments doth teſtifie by a ſecret, ſtill, heart-raviſhing voice, Acts 2.2. 〈 in non-Latin alphabet 〉 and doth ſweetly and ſuddenly (as 'tis ſaid in the Acts) dart in a ray, perſwading and ſatisfying the ſoul in an inſtant; that thou art a Child of God, that ſin is pardoned, and that thou ſhalt be ſaved. page 147. Which I re ember the Britiſh Divines at Dort call the pirits ſpeaking to the heart, and even in darker times, there were ſome of the Il uminate both of Spain and Germany, and France that had to do, I am perſwaded with many diſtrſſed ſouls in their ſecret confeſſions, & were acquainted with great wor nigs in the hearts of penitents, but few of hem had skill to manage thoſe inward methods.

Of which things we may find ſome otable footſteps in Bonaventure, Gerſon, Thanlerus, and ſundry others.

So that of this inwa d, clear and bright perſwaſion of Gods love to the heart, we have no ſolid reaſon to doubt; but that ſome holy perſons have enjoyed it. Auſtin at his converſion in the garden at Millain had a voice, though he had no viſion, as Paul had in the fields by Damaſcus.

I ſhall be ſparing, and touch but an inſtance or two.

Dr. Manton ſpake it in my hearing, at Oxon, of one that being in conflict in prayer, had a beam ſhining into the chamber, and being deſired by him to have a care of deluſion; anſwered, O Mr. Manton, little do you know what God may do for his poor diſtreſſed children, or very like words.

But the caution was wiſe and grave.

I know one alſo, who being for almoſt a week deeply diſtreſſed about Eternity, had an impreſſion as like a voice within, as if he heard it, comforting in theſe words [I will give thee reſt] and ſo i followed ſpeedily and joyfully: and at another time: [I will not leave thee no forſake thee.]

I might alſo hint at the beam upon the wall in prayer to Dr. Winter in his life and the voices of Angels to Mr. Patrick Simpſon.

I muſt confeſs, they are great priviledges and ſweetneſſes, which God may it his divine good pl aſure, and I am perſwad d doth ſometimes inſtil and drop in to gracious, when timorous hearts, an whoſe conſtitutions the great former o hearts and ſpirits knows full well to b naturally over ſubject to fears and inwar commotions: he like a moſt gracious and Tender Father, full of pity and bowels diſcerns our frames.See Mr. Ma hers prevalency of prayer Pſal. 103. p 17.14 at the end of his Tract of N. E. troubles. Pſal. 40.17. By his loving eye and remembring that we are duſt, is mindfull of us in our low condition: whereas many proud and diſdainful perſons ſet light by the inward ſorrows of broken and contrite ſouls. And are like lamps deſpiſed in the thought of him that is at eaſe. But ſays David, though I am poor and needy, yet the Lord thinketh upon me, and with how many precious thoughts his goodneſs is pleaſed to embroider and enamel upon the hearts of his holy, humble, meek and trembling children [For your high exalted, boaſting perſons, tho' it may be have ſome few grains of grace at bottom, are ſeldom viſited with theſe inward joyes] But the meek will he teach his ways. Such bleſſed thoughts of grace David could not number, Pſ. 139.17, 18 they were more than the Sands of the Sea, or the ſtars of heaven for multitude.

But now if theſe or ſuch like lines ſhould fall under the view or knowledge of any prophane or ſcoffing Iſhmael, that may vilifie the works of God, and like bruits ſpeak ignorantly of what they know not: would adviſe them to forbear preſumptious ſpeeches,2 Pet. 2 12. Jude 10. leſt their bonds be made ſtrong, leſt the Terrors & horrors of the almighty ſhould one day drink up their ſpirits. So that when Gods Servants ſhall rejoyce and ſing for joy of heart, they ſhall cry for ſorrow of heart and howl for vexation of ſpirit. Iſal. 65.14.

But yet, becauſe there may be ſuch things as Enthuſiaſines and transformation of Angels of darkneſs among ſome that call themſelves Sweet-ſingers: and among others that have more need to mourn over their follies and deluſions in the duſt of ſhame. I would ſpeak ſomewhat to that queſtion of an humble Soul.

Queſt. How may I comfort my heart, that this irradiation you ſpeak of is a true and immediate work of the Spirit of God, and no deluſion?

Anſw. In anſwer to this, I muſt firſt in all manner of humble modeſty declare, that I would not dare to meddle too far with ſuch deep and myſterious workings and influences, only profeſſing with all thankfulneſs to the Majeſty of divine mercy; that having had ſome glimpſes of hope a little ſometimes, and thirſting after ſome further and clearer helps from heaven, we faint not utterly: but ſtriving after, to attain towards the reſurrection of the dead crave leave to ſet down ſomewhat, that hope may be a clue to conduct us out 〈◊〉 the Labrinth, and maze of deluſion.

The firſt and beſt token, that theſe a •• no deceits, can only ariſe from the ſpirt himſelf. According to that ſaying of oy Iohn: It is the Spirit that beareth witneſs, that the Spirit is truth. 1 John 5.6: Whitak. de ſacramentis p. As I remember th •• learned Whitaker in his book of the Sacraments, ſays, it ſhould be tranſlated (I have forgot the page, my books being laid up •• But this is a great truth: as no better light to ſee the Sun by, Pſal. 36.9.34.5. than his own light: So 'tis of the Spirit, as David expreſſes. In thy light we ſhall ſee light: and they looked to him and their faces were enlightened. This is the apprehenſion of learned gracious perſons, that the ſpirit of God never ſpeaks by this his inward heavenly voice; but that he graciouſly helps them to know that it is no deluſion: but that it is he, even the ſpirit himſelf that ſpeaketh to them. This phraſe of ſpeaking to the heart, and in and upon the heart, is more viſible in the Original Hebrew of the Old Teſtament, and was well known to the Prophets of old, and is much treated upon among Jewiſh Antiquiaries. Out of whom I muſt not here ſtand to enlarge but call to mind what the Apoſtle Peter mentions of the Day-ſtar ariſing in our hearts,2 Pet. 1.19. ſo that it is as clear (when the ſpirit of God does thus ſhine and teſtifie) yea and more radiant, than the Sun at Noon-day without clouds.

I ſhall ſay no more to this, but what our Lord to the Angel at Pergamus, of them that have a new name written in the white ſtone, Rev. 2.17. which none knoweth ſaving he that receiveth it.

2. I need ſay little more, but that wherever the Spirit doth ſo illuſtriouſly ſpeak and ſhine: it is concomitant with growing in holineſs. For this moſt holy Spirit of God is ſtill a building and increaſing in ſuch the works of holineſs, they are of a heavenly frame, rivers of holy diſcourſe flow from their lips in prudent ſeaſons; they are not vain and trifling ſpirits: but grave and ſerious, and yet chearful. For the joy of the Lord is their ſtrength, and they have inward delights, and value not the cracklings of fools. Divine joy is a weighty thing, and yet greatly upholds the ſpirits, and ſuſtains their griefs and infirmities. If you come into their company by a bleſſed accident, as they ſay of the Adepti in Philoſophy, there's a glittering ſtar ſhines from their converſe & ſociety.

3. They are the moſt humble perſons living. For the humble he will teach his way, and ſhew his Covenant, Pſal. 25.9. I know they may fall ſometimes, and othertimes have need of a little holy courage againſt deſpiſers; But the main of their converſation is like them, of whom the ſpirit of God ſays, they took notice of them that they had converſed with Jeſus, Acts 4 13. who was meek and lowly: if we imitate him, we ſhall find this reſt; and remember that Moſes the meekeſt man had the greateſt interviews with God in the Mountain. Such as are given to much prate and length of idle impertinent diſcourſes are ſeldom and little or never acquainted with the Spirit of God.

4. They are alſo the ſweeteſt perſons, and fulleſt of love, though ſometimes provokt by fierce & evil ſpirits about them, but if their natural tempers had been before ſomewhat eager and ſharp: yet now they are waſhed, purged, whitened and ſweetned by the Spirit of God. Tender to the Tempted, kind to the afflicted, pitiful to all: bear every ones burden with a gracious frame: onely they are taught by the holy Spirit,1 cor 23 4.5. as to ſuch as prate with malicious words againſt them to imitate hole John, not to ſuccumbe under a prou •• Diotrephes: 3 John 9. but loves a child of God as ſuch with the full ſtream of his Spirit. And this love to the brethren is much more to Chriſt himſelf, being filled with the love of the Spirit which by degrees caſts out the torments of fear 1 John. 4.18, and gives a bleſſed confidence as to the Appearing of the Day of Judgment.

To end this, we muſt remember, that the holy Spirit of God doth never witneſs or illuſtrate apart from the Word. Iſa. 8, 20. 〈◊〉 any light in you, try it by the Word and Teſtimony, and hence that as Tentations and afflictions ſanctified, ſo the manifeſtations and communions of the Spirit help us to underſtand holy Scriptures and promiſes by experience,

Let us then be ſure as far as poſſible, that the perſon that pretends to be thus illuſtrated, prove himſelf to be an holy perſon in heart and deed, or elſe all's like a puft and ſwoln deluſion, and ſuch an on muſt lie down in ſorrow. For the Spirit of God is a moſt holy ſpirit, and never ſeals but as he is, the holy Spirit of Promiſe, upon the holy heart of an holy child of God.

Well then to end this ſecond part of the Spirits illuſtration. Eph 1, 3. Rom. 8.16. 1 John 4.13.

I ſay it is not meant of the Spirit of God concurring or witneſſing with our ſpirits in the point of aſſurance; clearing up our doubts, diſpelling the miſts and clouds uponour ſpirits: But it is an 〈 in non-Latin alphabet 〉 , or like an 〈 in non-Latin alphabet 〉 a bright ſhining Ray, a moſt illuſtrious beam ſtreaming down from heaven into the inmoſt chambers of our hearts, and is an act diſtinct and apart from his former bleſſed concurſe with our ſpirits in time of argumentation or the gracious application of the promiſes for our peace and comfort: it is an irreſiſtable evidence of divine love,See Dr Owen of the ſpirit 167. ſcattering all the clouds of diffidence and diſtruſt in that very moment; and when this immediate irradiation flows in, though it may be a diſtinct act from that upon argumentation; yet it cannot be totally ſevered from it, becauſe in this glorious light, though we may ſee further; yet cannot but ſee any argument, we think meet to touch upon, to be alſo illuſtrated by it: as the Moon in her increaſes may be ſeen in the heavens like a cloud in the day time, which alſo has its light from the Sun, while he is yet ſhining bright within our hemiſphere at the ſame time: and when theſe come together, they make heavenly work indeed.

That theſe bleſſed viſits have been ſomtimes, tho rarely, afforded yet to ſome few, beſides Patriarks and Apoſtles, I have no cauſe to doubt, whatever ſome Pontiſicians have ſaid to the contrary, to darken it. The Holy Scriptures clear it, experience doth witneſs it, and ſeal it in the h arts of ſome meek, humble, ſelf-denying, mortified and holy walking perſons, who ha ing lived a while in the light of Gods count nance, have afterward gone to heaven in a Chariot of Triumph.

Having now ſpoken what concerns this excellent point, and obſerving that theſe Orient Jewels are ſuch grand rarities, and having placed them in the middle like a Diamond ſet in ouches of Gold; give leave to deſcend again from the Spouſes Tower of Lebanon into the Plains of Damaſcus, Song. 7.4, and walk again in the pleaſant Gardens at the foot of the hill where ſtreams flow with the comfortable Doctrines of Aſſurance. A priviledg of high Dignity, which tho it attain not to the firſt of David's Worthies, yet does attend and that more frequently many of the children of God; if they will labour to be holy, and ſtudy this high point of Arguing and obſerving the acceſſes of the Spirit of God, and in their diligent working and prying into it, they may learn and perceive it, thus,

1. Firſt, We may obtain ſome ſweet knowledg of this point, by the Spirits interceding in our hearts, helping to form and frame our Prayers both for matter and manner, Rom.. 8.18. teaching us both what and how to Pray.

2. By His ſweet pleading our evidences within us, when we find a kind of divine holy force put as it were upon our ſpirits to determine comfortably, and witneſs to the Spirit's work, not being able to deny ſome grace to be in us, when ſtrongly urged and put to it by ſome intimate and gracious, faithful Friend.

3. By His diſcovering our graces to us in times of tentation and conflict, yea,1 Cor. 2.12. and in Communion at the Lords Table, and in Meditation.

4. By His cogent Apologies for us in our Conſciencies upon our Reptenance and Humiliation in the ſight of God: Pſal. 51.12 proving and clearing up to us our love to God: ſo that weak Believers who at preſent have but little glimmerings of joy, yet finding true love in themſelves by his light may by degrees thru' his happy teſtimony arrive to further clearneſs both in love and joy.

III. Now by the order preſcribed in the beginning of this Chapter. I ſhould proceed to the third Branch, and that is to treat of ſome Rules to clear up our Aſſurance.

I Anſwer to this, that herein I have even prevented my ſelf, and therefore ſhall at preſent only add, that theſe Particulars following may be of uſe.

1. A watchful care of a holy heart. 2. To obſerve the inward workings and iſſues of it. 3. To be careful in cleanſing and waſhing of the firſt riſings of ſin in the Laver of Sanctification. 4. To labour a holy attendance upon, and a ſpiritual delight in the addreſſes, incomes, comforts, and ſealings of the Spirit that we may diſcern and rejoyce in them, 5. An earneſt invoking the Father to ſend the comforter in his aſſuring work upon a ſanctifying progreſs; John 14.24. for then he proves a comforting Spirit, after he hath been a ſanctifying Spirit. He firſt comes to us as the Holy Ghoſt, and then as the Comforter: tho the foundation of both be laid at once, yet the appearances are ſucceſſive.

But I hope to add more in anſwer to the Queſtions by and by, only I would firſt ſet down a paſſage about aſſurance out of that grave Writer,Hooker in his Polity, in his Life before it. P. 17. Mr. Hooker, which I hope may be of uſe to ſome of his perſwaſion as well as others; and 'tis to this purpoſe:

[There's a certainty of Evidence and of Aſſurance, grant that the weak in Faith enjoy not certainty of Aſſurance, becauſe they feel it not: but are they not grieved for it, wiſh and ſtrive it may be otherwiſe. Whence comes this, but from a ſecret love and liking that they have to thoſe things which they believe to have. Becauſe no man loves thoſe things, which in his own opinion are not, &c. Therefore love and deſire to believe, is Faith. For no man thinketh that things believed, are, (that is have a being) without Faith. Which Arguments (ſayes he) all the ſubtleties of infernal powers will never be able to diſſolve.] Thus far he: to which let me joyn, that ſince Faith of evidence (as being the foundation work) is therein more excellent than the Faith of Aſſurance, as being the ſuperſtructure (tho I had rather call it in Scripture terms the Aſſurance of Faith, ſince Aſſurance properly as I have often ſaid is a diſtinct thing from Faith: tho common ſpeech hath prevailed to make ſuch a diſtinction; as if they were proper Members or Branches of true Faith. But let that paſs, I ſay, if Chriſtians would ariſe to high Aſſurance, they muſt lay their foundation ſtrong and deep in the rock of evidence upon Chriſt himſelf. Evidence flows from a direct act; Aſſurance from a reflect: the one is like the view of the Suns body in the heaven, the other like his reflection in the water, or on a Looking glaſs. Now all reflect rayes are weaker than the direct, and the reverſe than the incident. But I ſpeak not here of the Spirits work, and its moſt illuſtrious evidence: but of our workings upon the actings of our Faith. As to which the ſtronger our applications are to Chriſt, the ſtronger and more comfortable will be the reflections upon them. For both rayes, the nearer the reverſe and incident are in union, as in the depth of Summer; the heat and influence is the more ſtrong and fervent, and ſo 'tis here:

But now it is high time to hearken to ſome Queſtions which troubled Souls may bring in.

Queſt. 1. The firſt Queſtion may be: How may I be aſſured of the pardon of my ſins, and conſequently of Salvation?

Anſ. In anſwer to this, I ſhall lay down ſome Rules to clear it, which was the third thing premiſed in the beginning of this Chapter.

1. Forſaking of ſin, with a holy endeavour to mortifie and ſubdue it, Prov. 28.13. Mic. 7 19. Rom 8.13. is a ſpecial ſign of mercy.

2. When after darkneſs and conflicts, a begun renovation of life with a ſincere care to continue it, is attended with ſome ſpringings of peace in conſcience with God, this will prove an excellent token. For the blood of ſprinkling upon the conſcience ſpeaks better than Abel's blood: Heb. 12.24. That cried out for condemnation; this for reconciliation with God.

3. When we find ſome ſweetneſs in our admiſſions to the Throne of Grace. When our eye up to the Throne affects our heart at the threſhold of Gods Sanctuary. When a bended knee and a melting heart work together. Then we may ask of God what ever we will, if according to his will: the precepts and the promiſes being the rule of asking. We have a moſt free acceſs to plead the promiſes both of this and the life to come, Eph. 3.12. Heb. 4.16. 1 Tim. 4 8. ſo that by holy degrees and ſteps we may arrive to further humble confidence of divine mercy.

4. When we feel ſome gracious riſings of love to God, as pardoning our iniquities for Chriſts ſake, and tho we do not ſo fully and ſweetly feel it as we would: yet our hearts do pant and long after it. This is a true ſign of Love.

But yet to clear it a little, the humble ſoul will ask,

Queſt. How ſhall I know that I love God?

Anſ: I anſwer, Of all the affections that ſpring and bubble out of the will, this is moſt eaſily to bediſcerned and known. Do you know the Sun, when you ſee him walk in brightneſs, do you know that you live by the actings of the ſenſes and the pulſation of your arteries: or do you know that you walk when you move your feet, and feel your motions from place to place? you may as certainly know your affections and the workings of your Soul This diſtinguiſhes men from Bruits in the acting of their reaſon upon all they do, and in managing ends and means. The affections ſpiritually beating, are the pulſations of the regenerate heart. Obſerve then your Objects: if you love the things above, better than all below; Col. 3.2. Iſal 73.25. in your choice and preference, tho ſometimes under ſome ebbs and eclipſes: yet ſtill you find an inward regard to God and his glory: and that you perform every action in ordine ad Deum, and love all as to the inward ſincerity of your heart:1 Cor. 10.31. and enjoy every relation with ſome deſire to work up your mercies towards God in thankfulneſs and uſefulneſs. Theſe are good tokens that you are riſen with Chriſt by Faith, and that your life is hid with God in him, and that by continued degrees of Sanctification, you ſhall at laſt arrive to this, even to appear with him in Glory.

4. But that I may at length wind out of this delightful Labyrinth in diſcourſing about Aſſurance; Let us hearken to the ſecond Queſtion, wherein the Soul being ſomewhat revived does now ſtart the fourth Particular at the beginning; and that is,

Queſt. 2. How may I preſerve and retain Aſſurance when it is gained?

Anſ. The reaſon of this Queſtion ariſes not only from hence, becauſe the ſweet ſenſe of divine love is a moſt deſirable frame of Spirit, and fills the ſoul to the brim with joy and peace in the Holy Ghoſt; and beſides renders perſons very ſerviceable and greatly honours Religion: But alſo becauſe,

1. Many gracious perſons that have true Faith, yet labour under deep fears of Hypocriſie, ariſing from their pious Education, not anſwered by proportionable holineſs. It puts great jealouſies in their hearts, that all they have done, is but a forced work, and a habit of formality; attracted from the precepts of godly Miniſters and Parents, inſtilling into an inlightned conſcience the frightful form of an outward converſation conſonant: and therefore fear at a ſtrange rate that their diamonds are but as it were from the ſoft Rock of St. Vincent, their Gold, but Alchymy, their Faith but fained and temporary.

But be not diſcouraged: For that Faith is true and unfeigned, which proceeds from a pure heart,1 Tim. 1.5, 19. and a good conſcience, that is, without fraud and guile, in ſetting it naked and open before God, Act. 24.16. in labouring and exerciſing to keep a good conſcience in ſight of God and Men. You may then rejoyce in the teſtimony of ſuch a conſcience, having been upright before him in the main bent of the ſoul, Pſal. 18.23. and in keeping from your own iniquity.

What tho thou didſt not come in with ſuch remarkable pangs; no more did Zacheus nor Lydia. Tis not the manner but the truth of our coming in to Chriſt, is the great point, if thou conſtantly adhere to the Lord with full purpoſe of heart. Nay, what if there were ſome errors at firſt, Act. 11.23. this puts no bar, if the root of the matter be in thee. The Apoſtles followed our Lord at firſt in ſome hopes of preferment in the temporal Kingdom of the Meſſiah: but at length underſtood the Doctrine of the Croſſe better, which God in great tenderneſs is pleaſed to vail from young converts at firſt, or at leaſt preſerve them from ſuffering till they are ſtrengthened, and then like the Apoſtles they ſtill cleave to, and continue with the Lord under all trials by the exceeding power of his might. And thus as I remember, Dr. Crakenthorp in defending of Cyprian and Jerom againſt ſome pontificians imputing ſome errors to them,Crakenthorp of the ſixth Council, P. the better to vindicate their Liberius anſwers; that if they did erre, they did it not willingly, but were ready to reform upon the firſt approach of Scripture light, and conviction. Tis ſo in our caſe, they are ready with that holy man to pray, what I ſee not, teach thou me. Job 34.32. The mind and will of God is the perfect ſquare, rule, canon and compaſs of all their actions: and tho they may fail threu' weakneſs, yet never thru' wilfulneſs.

Wherefore be not out of heart, O tender and trembling ſoul, let not go your hope and confidence, becauſe you have not had ſo long and ſuch bitter pangs in the new birth; that makes the work the harder, but not the truer. A child may be born ſometimes with greater eaſe and ſpeed. Great horrors may attend great ſinners, and yet after all their heavy convictions may ſtick in the birth and never be truly converted, till they are truly and perſeveringly reformed; which indeed cuts the work ſhort, and makes the evidence clear. If thou haſt been under a gentler hand from God, bleſs him with louder Songs of praiſe. For the ſhorter and ſweeter the method, the greater is the mercy: and as one ſaid, A young Saint may make as old Angel.

2. This queſtion begs a full anſwer: becauſe, though want of Aſſurance does not denote an unbeliever, yet it keeps a true believer under the dark ſhades of fear and ſorrow. Aſſurance beſides, in the beſt of Saints is but an imperfect work, becauſe our Faith it ſelf is but imperfect: we ſee but in part, becauſe we do but truſt in part. If our Faith do at any time waver and ſtagger, ol. 2.2. aſſurance muſt needs qviver and ſhake. It's true, there's mention made of the riches of full Aſſurance: but that's comparative in reſpect to ſome Saints, and mentioned as attainnable with full ſweetneſs, and may poſſibly for the main, continue pretty conſtant, eſpecially in very active and ſuffering Saints, yet 'tis not without ebbs and bu etings in the beſt.

There are but few that walk in the mountain of Sun-ſhine all their lives; as 'tis ſaid of Zabarel the Philoſopher, when one day in his ſtudy upon an high hill near Padua; he enjoyed the bright and warm beams, while it rained all day in the vally, and he himſelf ſaw the dark and heavy clouds under the hill. Few be like to Moſes, to whom its granted to walk on tho top of Piſgah, till they dye. Wherefore, ſuch as have once obtained Aſſurance and a lively hope of glory:1 Pet 1.3. blame them not, if they are very deſirous to preſerve, increaſe, and imbelliſh it more and more. For ſince Aſſurance may be loſt for a ſeaſon, as it was in David, Heman and Peter, and as in the caſe of that wounded deſerted ſoul that askt Mr. Dod once, Was ever any ſoul in ſo dreadful a caſe as I? Yes, ſays that great and skilful comfortor of a wounded conſcience, Chriſt on the Croſs was in as ſad a caſe,Clars Lives when he cried out of the Fathers forſaking him: I think it therefore moſt meet to ſubjoyn ſome rules with divine help, to maintain and preſerve it.

1. Take heed of what impairs and darkens aſſurance, as the defect of quickning influences: againſt that, pray for the ſupplies of the Spirit. Phil. 1.19, If it riſe from a weakneſs of judgment, read more, meditate more, and cry after knowledg as for hid treaſure. If the ſeriouſneſs of your ſpirits be hurt by minding vanities and the rattles of pride and finery, and overvaluing the trifles of this world; Pray for a more noble and judicious and generous frame, and judg of all wordly mens Jewels, as indeed the word (jocalia) imports, as ſo many whiſtles and hobbies for children to play with. If thou haſt loſt thy comforts by neglect of holy walking, take heed hereafter of damping thy joyes by froth and fooliſhneſs Take heed of a vain heart, of vain and manifold words, Prov. 10.19, and eſpecially fiery tongues, wherin Solomon ſays, there wants not ſin, and of vain converſe with their apiſh and childiſh tales and jeſts which are not convenient, and tend to corrupt the mind by deceitful luſts. Eph. 5.4. Theſe things will blot thy evidences, and quench the Spirit of God. Pray that God would not lead thee by his providence into tentations. If thou wouldſt have the Lord to know or acknowledge thee for his, depart from all ini uity, and that will prove the foundation to be ſure. Tim. 2.19. Keep the divine commands, though you find mixtures of weakneſs, yet in an holy fear and love to the purity of the precept, labour to walk in your houſe with a perfect heart. Pſal. 101.2.112.1. 2 Tim. 1.17. John 2.3. & .13. For we may be ſure, that we know him, and be humbly confident that he is our God in Covenant, if we keep his Commandments.

2. When under great darkneſs (for every ſtitch we muſt not run to a Doctor) repair to your faithful Interpreter, that may reveal and open to a man his righteouſneſs: J b 33.23. ſome bleſſed ſoul thats higher in acquaintance with heaven, then your ſelf, as you may humbly judg, ſome experienced chriſtian, ſome faithful, grave, and prudent friend, no babler, nor revealer of ſecrets, nor ſcoffer at the workings of the Spirit, as if enthuſiaſmes; he is an unjudicious perſon: and if you cannot well wreſtle out the point your ſelf; but ſtill your ſoul droops and drives in the mire, and no light of joy comes in: then open your ſoul to ſome prudent friend and give him leave, nay intreat him to ſearch out the coare, and conſcientiouſly follow his advice, and it may prove a moſt happy day to your ſoul by comparing mutual experiences: yet remember in matters of weight, that might prove a ſcandal, if he ſhould not be wiſe and faithful, be very cautious of diſcovering; what thou ſhouldſt only pour out before the Lord. Pſal. 142.2. For if he be of a weak envious ſpirit, and once uſed to ſpeak evil of friends behind their backs, uſe him not, he'l prove a fooliſh ſerpent, and double your miſery.

3. Judge not thy grace always by its flowers, but ſearch out its ſap and root. One may be a well ſpread and weighty chriſtian, and yet not flower in much diſcourſe. The flowers of ſome trees fall off quickly, and never ſet in to much viſible fruit, and ſome have no flowers at all as the fig, and yet yields a wholſome and pleaſant fruit. 'Tis ſo with ſome choice and ſerious chriſtians, you ſhall not hear them talk much, unleſs you pump and draw out the ſpirits by queſtions I like them the better. For the little they produce is uſually much to purpoſe and of good weight. Yea further you may, if critical, obſerve, that the graces of good men may vary in fruit, and have their different ſeaſons, but never alter their grain or root. Grace may lie hid as the corn under ground after firſt Sowing: yea after 'tis come up, may bow and hide its green head under a flight of ſnow. And when there's leaſt of ſenſe or preſent experience, yet the root of Faith like ſtrong winter-corn, may grow more inward and downward, being covered and kep under by pinching North-eaſt blaſts, and ſharp black froſts: till it recover head by an early Spring. So indeed, the power and ſtrength of grace is beſt ſeen and diſcerned, when it perſiſts and ſtands its ground under a ſhock of tentations, and adverſities. At length the Sun will return Northward, and the ſharper the paſt winters were, theyl make the new ſpring the pleaſanter. Comforts, their proper nature lies in being reſtoratives from bitter troubles, and a ſweet May-morning, is moſt delightful after a dark and thunder night.

4. Take heed of denying the works of the Spirit within thee, and labour to diſcern the gracious fruits of the Spirit as diſtinct from moral actions and vertues: and principally obſerve your conflicts again •• ſin, when followed with ſucceſs. Godly jealouſie not to be deceived, is good: therefore ſearch and try thy heart, and if thou find ſound footing for grace, then bleſs God, and honour the Spirit, and grieve him not by froward and fooliſh ſelf-accuſations, which ſavour of the ſpiritual pride of humility: but in all meek and humble modeſt manner own free grace, adore divine mercy, and teſtifie to it; when thou judgeſt by the beſt of thy wiſdom, that thou art called to give in thy teſtimony, as the Apoſtle Peter requires, and David performs in telling what God did for that poor mans ſoul, as he calls himſelf. Or as Ambroſe cited by Mr. Philpot: Take away the Law,Tolle legem 〈◊〉 fiet certamen. See Ambroſe as he is cited By Mr. philpot in Fox Martyrs vol. 3. p. 542. 2 Pet. 3.15. Pſal. 34.6. and then we will diſpute againſt you.

5. Aſſurance ſhould be earneſtly prayed for, and diligently wrought out by holy labour; and it will come. Give diligence to make it ſure, ſays Peter. Surely 'tis bleſſed working in theſe golden mines. It proves with the diligent hand like the works of Chimical Phiſitians, who ſuffer great pains, travel, duſt, ſmoke, and ſwelter in their fiery furnaces: and though they attain not the great Arcana, ye often meet with curious rarities, which ſufficiently reward their diligence.2 pet. 1.5, 10. Aſſurance uſually comes in upon our diligent uſe of prayer, meditation and holy walking in ſome time after ſeveral plunges, fears and ſorrows. Though indeed ſomtimes the wayes of God prove unſearchable, and ſometimes he is pleaſed to beſtow this favour on a ſudden to ſuch as are gracious from their childhood, tractable and ingenuous at the calls of God, as young Samuel: when he underſtood it by the inſtruction of an elder Saint: and when ſuch have not been defiled by any great ſtaines and blotches in their youth, nor cauſed the ways of God to be evil ſpoken of by any ſcandalous ſin.

Queſt. If now you ask how to preſerve it when you have received it in an anſwer to your earneſt prayer? Pſal. 25.7.

A. I anſwer, Conſervatur qua quaeritur. Tis preſerved by the very ſame methods.

6. Call to mind what former experiences you have enjoyed. Having once ſeen the Kings face, it will for ever enlighten yours; former mountain-viſions makes a Saints heart to ſhine as bright as Moſes's face, Pſal. 34.5. and reflects upon the heart gloriouſly in the vally of deſert: once havi g c eared up the love of God to you then may you return to that experiment. As a fountain ſhewn by the Angel of the Covenant at Beerſheba, the well of the ſacred ath of God, Gen 21.14. Rom. 11.29. Heb. 3.14, & 10.35. Phil. 1.6. It will never dry up it fears no ſcorching ſummers. For the gifts and calling of God are without repentance. Ca r not away then, the beginnings of your confidence. For he will perfect what he hath begun, till the day of Chriſt

7. Cheriſh the ſacred motions of the Spirit of God: for he takes of the things of Chriſt: not from us, our merits faith or holineſs: for they are of no value, but of his blood to comfort us: John 16.15. therefore hearken to his affectionate breathings. If thou at any time fall thru' infirmity: this holy Spirit helps thee to mourn under the ſight of diſpleaſed love. If thy faith ſeem to muddle and grope in the dark: he will ſhine upon thy pa h again. If grace like the ſenſible plant, ſhrink up, by the touch of ſome rough hand of tentation: it will open and expand its branches again by this Suns warm and ſweet influences. If then the joy of Aſſurance ſpring again, if the glories of heaven be deſcribed as in a lively Landskarp before thine eyes, written as it were with bright illuminated letters;[E capite mortuo ſanguinis vel urinae] 〈 in non-Latin alphabet 〉 Song 4. Jerom. bleſs the Spirit of grace, and cry out with the Spouſe in the book of Songs. Be gone O chill and blaſting north, and come O fruitful cheriſ ing diſtilling ſouth upon the garden of my Soul, that the ſpices thereof may flow forth that my beloved may come and eat his pleaſant fruits.

8. Be careful in the conſtant uſe of Ordinances, and pure worſhip, and eſpecia ly the Lords Supper (and conſidering the times of trouble) as frequent as thou canſt: (but woe to them that are obſtructers) and remember when God opens the doors of his Sanctuary, that thou behave with all holy reverence, endeavouring to enjoy it in its purity and power. There the King ſits at his Table, Song 1.1 . and the Spiknard fends forth its fragr ant ſmell. At this banquet Faith helps to aſſure us, that we ſhall as certainly ſit with Chriſt in glory, as we now partake of the ſeals in grace. Here Chriſt is received by the hand of a true believer, here we eat & drink Chriſt into our ſouls. As we take the bread and wine into our bodies: ſo by Faith we take his moſt precious body and blood; which being digeſted with an holy heart, is turned into the nerves and ſpirits of Aſſurance. That thou mayſt now ſing the holy hymn of praiſe with a loud voice, This is my Lord and my God, he will come and ſave us; Let not go this your holy confidence, but hope to the end for the grace that is to be brought unto you at the revelation of Jeſus Chriſt.1 Pet. 1.13.

Laſtly, look dilgently to the holineſs of your ways, and with it be careful of a humble reſigning interpretation of the ways of God towards you, that you be never too much elevated or high-creſted in proſperity: nor in time of adverſity, deſpiſe his corrections, Heb. 12.5. Souls conflict p. 321. Rom. 8.28. or faint under them. It is a never-ſailing rule (ſaid holy Sibbs) to diſcern a mans ſtate in grace, when he finds every condition draw him nearer to God, and when all things work together for his good: As the fleſh of vipers (I may add) and other poyſons, compounded and corrected into Antidotes, and mixt well together, prevail againſt contagious diſeaſes: ſo do corrections ſanctified, ſweat out the poyſon of fin: that it ſhall never fatally touch the heart and vitals of ſuch as truly love God, and are called according to his purpoſe.

I ſhall now conclude this long but ſweet Chapter with Mr. Scudders Teſtimony of the work of Grace. Walk. p. 555, Lond, 8. 1674.

The Queſtion being put about Aſſurance: he there aſſerts, that whoſo can anſwer affirmatively to theſe following queries (which I may contract) may be aſſured of Gods peace and love, and of his own ſalvation, what ever fears or feelings may ſeem to happen to the contrary.

Queſt. 1: How ſtand you affected to ſin? are you afraid to offend God, and dare not ſin wittingly? is it your grief and burden, that you cannot abſtain it, nor get out of it as ſoon as you would?

Queſt. 2. How are you affected to holineſs, and the power of godlineſs? To know Gods will and do it? to fear and pleaſe him? is it your grief when you fail? and your joy when you do well?

Queſt. 3. How to the Church of God? are you glad when it goes well, and grieved when it goes ill, and ſit trembling with Ely to hear how it goes with the Ark of God, however it be with your own particular?

Queſt. 4. How towards men? do you diſlike wicked men, and love thoſe that fear the Lord, becauſe they are good?

Queſt. 5. Can you endure your ſoul to be ript up, and your beloved ſin to be ſmitten by a ſearching Miniſter: and like him the rather? and can yield an obedient ear to ſuch a wiſe reproof?

Queſt. 6. Tho you have not Evidence alwayes, or can ſcarce tell whether you ever had it: yet reſolve or deſire, and will as you are able to cleave to God in Chriſt for ſalvation by Faith, and to truſt in no other perſon nor by no other means to be ſaved?

If you can anſwer [Yea] to all, or [Any] of theſe, aſſure your ſelf, you are in God's favour and ſtate of grace, and that you ſin not with allowance, it is adherence. Thus far that holy man.

I like well that ſaying of his [Or any of theſe] for ſo ſhould Signs and marks be framed by Divines for examination of diſtreſſed ſouls, that the meaneſt and loweſt Form of Chriſtians may reap true comfort by their laborious gleanings: when a higher and more experienced Chriſtian may poſſibly carry more ſheaves of this joyful harveſt in the boſom of his ſoul.

Now, tho. I have been larger than ordinary in this Chapter, out of tender regard to troubled and darkned Spirits: yet I hope the multiplicity and variety of expreſſions (which to the Learned in Chriſts School may ſeem ſomewhat long) may beg and obtain their loving and candid excuſe, ſince I hope thru' grace. I may ſay with ſome graines of integrity, that I have endeavoured to manage my words with ſome care and circumſpection in the main: that ſo if poſſible, I might with divine aſſiſtance and bleſſing, help to draw ſome out of the pit, where no water is: and that I might not grieve, no not one ſoul of the generation of the Juſt: but to be a helper of their Faith & Joy. If any think I have been too copious I beg their copious pardon. Dulce eſt ex magno tollere acervo. Its comfortable gathering for an exil d Ruth. and (upon Boaz his leave & order) to ramble all the Field over, & to gl an where, and what ſhe pleaſes. The Lord increaſe our Faith, and give leave to our Joy to go up with a Pipe into the houſe of the Lord as in the ſolemn Feaſts, Iſai, 30.26. and ſing the Songs of Aſſurance in the heights of Zion. Which conducts me into the view of the next Chapter, to ſet forth the danger of unbelief, and exhibit ſome preventives againſt the riſing of that ſore ſin: That the Lord may be graciouſly intreated to advance the work of Faith with power, and fulfil all the good pleaſure of his goodneſs; Theſſ. 1.11. that the Name of our Lord Jeſus Chriſt may be glorified in us and we in him.

CHAP. IX, X.

THe ninth Chapter about the grand danger of Ʋnbelief, and ſome methods to avoid the ſunk Rocks in that dead Sea: and likewiſe the tenth about the choice bleſſings and ineſtimable benefits that flow from ſaving Faith: how thereby a good Chriſtian, by the grace of God may live a joyful life in the midſt of all his troubles, and ride in one of our ſecond Solomons Chariots over the Kidron of death unto the Mount Olivet of Aſcention into glory; but what I ſaid before upon the titles of the 4th and 5th Chapters, crave alſo a Super-ſedeas or a Writ of Eaſe for theſe: tho I am ſomewhat unwilling to omit them, eſpecially the 7th about the infirmities of ſorrowful and deſerted ſouls. If the publiſhed papers find acceptance with the pious, it may encourage the others to appear in Gods due time, as a ſecond part of this Tract: if they may be thought uſeful: but at preſent they are left to ſome other providential opportunity: if the Lord permit and proſper it: which I humbly give up to the divine conduct in ſparing of life, and ſhining upon the ſeaſons of his holy Will and Pleaſure: if otherwiſe I hope the Lord will ſtir up ſome to perform the like with more uſefulneſs and ſucceſs in advancing the poor in ſpirit toward the Kingdom of heaven, then any of theſe mean helps could have effected: and ſo I leave this and all the labours of any of His faithful Servants with the great Lord of the Vineyard and conclude this Tract with the Epilogue to the whole, which I had prepared.

THE Epilogue Or Concluſion, in ſome Corollaries or Deductions from the precedent Diſcourſe: tho cut ſhort in a great meaſure, contrary to my deſire and intention.

THe main Body of this Treatiſe being finiſhed, I thought meet to draw ſome uſeful deductions for profit and delight.

1. The firſt that may ariſe is, That if true Faith be the only means to Salvation thru' Chriſt, then natural reaſon is inſufficient to guid us in the way to Heaven. Not that the true uſe of reaſon ſhould be laid aſide in drawing Logical or Rational conſequences from Scripture Aſſertions: but we muſt not uſe it to lay down Principles, and Axioms founded and grounded only upon the light of nature: which is not furniſht with ability to dive into the wonders of Gods love, or the deep myſteries of his Goſpel in order to Salvation. If it were (ſince the Ship-wrack of humane nature) capable to work ſuch effects; what then needed the Revelation of a Saviour; and why hath the Church of God thought meet to comprehend the Doctrine of life in Creeds or ſhort Syſtems of points purely and meerly to be believed. Farewell all Articles and Confeſſions of Faith, and in truth all our Bibles: if reaſon were the only Cynoſure or Poleſtar to direct us to the haven of happineſs. But bleſſed be God, he hath infuſed better thoughts into us, and beſtowed better things upon us, and which do accompany true ſalvation. Ʋpon many accounts therefore do we reject humane reaſon in the ſenſe forementioned, as a true means to diſcover God in the new Covenant, or to open a way for reconciliation to him, and peace with him, or to hold any ſaving communion with him in grace and glory.

1. Becauſe natural reaſon (as ſuch) in its nobleſt and moſt ſublime eſtate, is but a finite Agent, and therefore cannot drink in things of infinite depth. There's no proportion between finite and infinite, the organ and the object. John 3.11. The cockleſhell of mans brain cannot contain the immenſe and ſuperlative knowledg of heavenly things: who can expound the Trinity, the union of the two natures, the incarnation of our Lord from a Virgin: the union of the Members of the myſtical body by the ſpirit: the reſurrection of the dead, and the true nature of Eternity, and ſeveral other. Its therefore neceſſary to act Faith upon the Doctrines revealed by God in holy Scripture. Nay how can Naturalliſts with any face hope to meaſure theſe deep counſels and wayes of God: when there are ſo many things both in Mathematicks, and natural Philoſophy, and Phyſick that poſe the moſt acute Philoſophers in the world, and ſet them together by the ears, and ſo are like, to the end of the world. As about the progreſſion of two parallel lines,Mr. Boyle in a late Tract in 8 vo. 1685. the quadrature of the circle, the extimous convexity of the heavens: the wonderful motion of the fixed Stars, that a fixt Star ſhould move in the aequator 52555 miles in a minute; that one of the firſt magnitude is a hundred times bigger than the Earth, and that ſo many thouſands of them keep their conſtant mutual diſtance ſince the Creation, and yet move in a liquid aether. Who can determine the motion of Mars or the Moon exactly: or expound the Load-ſtone in all its variations, or clearly reaſon out all difficulties of the Tides, or ſaltneſs of the Sea; or can by calculation ſet down that or the like appearances of the Sun and Moon both above the Horizon and in the meridian when they are in oppoſition partile: ſo as to determine them exactly to a point of time, M. Na Revel as they appeared to a Relation of mine at the Cape of Norway? who can open and diſcover the vertues and the reaſons of Specificks, and occult qualities called by the Greeks 〈 in non-Latin alphabet 〉 , unſpeakable properties. Nay to go much lower; who among the Learned in Chronology can truly ſtate the age of the world, conſidering the years of the Antediluvian Fathers are ſet down in round numbers, and yet how poſitive are many weak pretenders?

What the admirable ſagacity of future ages may compaſs as to thouſands of problems within the circle of Sciences, or in that moſt noble Art of Chymiſtry, or the analyſis of the three kingdoms of nature: the tubes and glaſſes of our preſent inventions give us no ſufficient proſpect. We and our Fathers pitty Auſtin and Lactantius, and others for denying the Antipodes, and (which makes the jeſt) for deriding thoſe that held that opinion,Philaſter Brix enſis. and ſome ſo zealous as Pope Zachary, to Excommunicate Bp Virgilius for holding it. And ſome of the Antients put down very odd hereſies of the like kind. The learned of this age wonder at the denial of the motion of the Earth, tho now the truth of it appears clear to all the generality of the ingenious of Europe, and might be eaſily demonſtrated by the tranſition of the Moon conſtantly eaſtward by the fixed Stars in the Zodiack, by the ſix-fold bigneſs of Mars at his oppoſition to the Sun, and by other invincible reaſons mentioned by Gallaeo and others.

Indeed ſo may poſterity deride at theſe our ages, and the more ingenious of future times, may ſtand amazed at our dulneſs and ſtupidity about minerals, meteors and the cure of diſeaſes, and many thouſand things boſides, about the luſtre of ſtars and precious ſtones, which may be as eaſy to them as letters to us: which was ſo wonderful a myſtery at firſt, and is ſo ſtill to the American Heathens, to form the fleeting breath of our lips into painted ſcrawles upon paper. To them the longitude may be as eaſy as the Latitude to us, and that by methods, we yet do not dream off. Such rare inventions may be given in of God to beautifie the glory of the latter days. All our writings in Divinity, will be like inſipid water, to what ſhall then appear upon the Stage, when the Jews come in; and the Artiſts that ſhall then be born, may diſcover more things in the works of God to be diſcuſt and endeavoured to be explained, then they themſelves ſhall arrive to. The ſup erflne Wiſdom and Learned Wits of thoſe acute times will diſcover vaſt regions of darkneſs and ignorance. There will be a plus ultra to the end of the world. The ſcope for which I mention theſe or the like curioſities, is, that if nature can poſ all men in the matter and compoſition of the heavenly bodies, and in the various mixtures of all things under the Moon, and puts forth new riddles continually to vex and torture mens brains in making water malleable, or to meaſure mineral winds, &c. to find the weight of fire, or to make artificial carbuncles to ſhine and burn in the night, or exuberate Mercury: yea and malleable glaſs too; Rev. 21.18. Pers. Stat 1. which ſome boaſters pretend to: if in millions of things we are ſtunted and fooled at every turn, that we may cry out with the Satyriſt. — Auriculas Aſini quis non habet? What fearful ſots are we in the things before us? Then what ſhall dull reaſon do in the great ſublimities and ſolemnities of faith, and the doctrines ſet forth by Infinite Wiſdom. What long ears had Socius and many others that will admit little or nothing but what muſt come to this ſcale, that will ſcarce turn at an hundred weight. Nay things that the glorious Angels do ſtrain at, and makes their wiſdoms to bend like an Ozier in a ſtorm, and can never feel the bottom of theſe deeps without drowning: Mat. 18.10. though they ſtand always beholding the face of God.

2. Reaſon, beſides its finiteneſs being leſs then the dwindle of a ruſh candle to pierce into the concameration of the heavens: its alſo very corrupt ſince the fall of man, polluted with many ſtains and filthy contagions. The pia mater is now grown impia. The ſtrongeſt brain is now ſhrunk into a cerebellum, and that ſtayned with yellow poyſon. The pure ſpirits in the nerves are now grown thick, and corporeal with many feculencies. The ey's chryſtalline humour has a thouſand black motes ſwimming in it: that we can difcern nothing, but whats confuſed, inverted, diſtorted. The moſt ſerend and ſhning intellect that ever was in meer man,Schotti iter E ſ aticum. Sch iner. Kircher. is now become more cloudy and ſmoky than thofe Mountainous ſpots ſaid to be found of late in the body of the Sun by the Teleſcope. It is moſt deplorable to think how imperfect and obſcure the minds of men appear, and yet thru' the obſtinate perverſeneſs of their wills, how deſperately tenacious of old fond and fooliſh notions. So that not only the ſtupid Country an who is immerſt in the dungil of conceitedneſs, and will not alter his old cuſtoms: 〈◊〉 But alſo many that ſacrifice to Minerva in the School of Philoſophy can hardly ſtride one ſtep beyond Ariſtotle, but are mockt and traduced by ignorant Capriſios. How much more blind (then the very Moles and Beetles are in diſcerning the motions of the heavenly bodies) are natural men as to ſpiritual objects, they are ſtark and ſtone blind, and ſee not one ſpark of light. The nature of man as truly ſays the Apoſtle, perceiveth not the things of God, 1 Cor. 2.14. neither indeed can do, for they are ſpiritually diſcerned. He hath no eyes ſuitable and proper for ſuch excellencies.

3. Becauſe reaſon (as ſuch) was never appointed to obtain thoſe ſublime ends. God never deſigned the great matters of eternity and the other world, and the tremendous iſſues of his glorious D cre s to be ſcanned and examined by the weak brains of ſilly worms, that crawl at his foot-ſtool: but has ordained them to be believed and received for ſupreme truth upon his ſoveraign authority. Our bodily hands can ſooner ſpan the viſible heavens, th n our ſhallow: and ſhort reaſon the inviſible myſteries within the heavens. And who is that bold ſceptick that dares to enter the liſts, and contend with his Maker. Iſai. 45.9. Let pot-ſherds ſtrive with their fellow potſherds, and not with the Almighty potter himſelf. A proud uſurpation, and a ſawcy intruſion, no ways fit for ſuch atomes of being as we are, to meddle with. Theſe myſteries ſurpaſs the ingeny of the moſt intuitive Angels: their morning or evening ſcience is blacker than the deepeſt midnight, neither can they know theſe things but by Revelation from heaven.

4. Beſides all this, Eph. 3.10. man is ſubject to a thouſand tentations, and preſtigiating infatuations from Satan: if God permit; and lies under many doubtful uncertainties from other ſtrange Emergencies and Events of Providence: which fall like ſo many •• iſts and fogs upon his underſtanding: till the light of the Goſpel ſhine out more clearly. Ʋnder what fearful bondage did all the fallen poſterity of Adam grovel and groan, and knew not whence their miſery ſprang; till God ſent his Word and healed them. Nay, if Gerſon hit it right, the Devils themſelves (that do ſo uſurp over the diſmal world) thru' their evil works, are daily more intangled and darkened ſince the Fall If ſo, Pſal. 107.20. then how much more may poor man thru' his own corruption, & others fettering inſinuations become uncapable of theſe noble objects: ſo that we may look upon that as a proud conceited ſaying, let fall in the cloſe of a Sermon. My Religion is my Reaſon, and my Reaſon is my Religion. If this be not cnm ratione inſanire, to dote upon that withered hag of corrupt reaſon and its dangerous fables: then commend me from theſe giddy chriſtians, to the more noble Heathens of former ages: who both ſaw and inſtructed the world with better precepts, and acted upon more generous principles wrought out by the dim light of nature, whoſo reads many of the Platonicks, and ſeveral of the Stoick and Epicurean Philoſophers, before and after the coming of our bleſſed Lord, will find their arguings to have ſuggeſted by the conduct of providence ſome preparations for the world not to think ſo ſtrange of matters of Faith. When the Septuagint in their tranſlation of the Hebrew Bible (or the pentateuch at leaſt) into Greek at the command of King Philadelphus did ſpread the ſaving knowledg of the God of Iſrael wherever Alexanders conquering ſword, and his greek tongue together had obtained.

As to the preſent point, I ſhall recite a few teſtimonies, and then turn off to further inferences.

The firſt ſhall be of Plato in his Epiſtle to Dionyſius, who adviſes to [ſhun ſuch as a 〈 in non-Latin alphabet 〉 , a gulf or dark pit: who eypect and require punctual demonſtrations in the things of God: as if they could be apprehended and held in by our hands] and again in his Gorgias he ſays, that Socrates did rather give credence to the things which he received from the Propheteſs Diotima: then inſiſt upon a conviction by reaſon Theophraſtus alſo the Scholar of Ariſtotle affirms concerning natu al things that whoever ſeeks to find a reaſon of all things by their (affected) reaſon take away knowledg it ſelf:Gaien. de uſu. part. l. 15. and Galen one of the Princes of Phyſitians expreffes of ſome things. [If thou endeavour to find out, by what means ſuch a thing was made: its plain, thou doſt neither underſtand thy own weakneſs, nor the power of the (great) Maker: and therefore Pliny in his natural hiſtory cuts it ſhort:Plin. l. 2. c, 1. that a man cannot take right meaſures of other things, ſince he knows not himſelf: and to end, I may recal an obſervation of Capivaccius: that experience in Phyſick manifeſts many errors, which reaſon did not reveal.

The truth is, that in moſt Arts and Sciences, many argute reaſonings and fine-ſpun diſtinctions of Scotus and Occam and others, vaniſh into ſmoke: when they come to the touchſtone of ſome ſolid experiments: wherefore now the Learneder part of the world have left off their old muſty maxims, and ſophiſtical cavils of the Schools whereby pure Philoſophy has been intangled and obſcured; and are reſolved to ſpend ſome ages, and ſet all Europe a work to write volumns of faithful experiments before they will preſume upon more Syſtems of natural Philoſophy, to gull the world: and then call a Council out of the learned nations in ſome center place, and ſo make ſhort and pithy and uncontroulable axioms for the Schools: I might mention many things that have made a great noiſe, but upon tryal have ſunk down into emptineſs and ſhame: I ſhall only touch the notion of managing a flying chariot, when once by the force of ſprings raiſed above the gravitation of the Atmoſphere: But alas the wheels, when they come to action, flew in pieces or ſtopt quickly in the current, looking for better Workmen. Yet ſuch was the ingenuity of ſome, and their imagination towred ſo ſtrongly, that they procured a Merchant to make ſome tryal of the Torricellian experiment of quickſilver at the peak of Teneriff in order to determine how high the air might gravitate: But alas to little purpoſe: as all automata, eſpecially as to durability and perpetuation of motion do as yet poſe and abaſh the greateſt pretenders: but their ingenuous endeavours are moſt highly commendable, and ſeem to be reſerved as bleſſings for better ages. When Bellona and Erinnis ſhall be baniſht out of the earth, and Pallas ſhall teach Athens with an head-piece of iron no more. When holineſ and integrity ſhall beautifie the world, and divine grace ſhall raiſe new Bezaleels and Aholiabs to make thoſe ſweet and candid perſons happy in their generations, by exquiſite and curious inventions: which theſe bloody and treacherous days ſhall never ſee, thru' the righteous judgment of God.

But to draw to an end: ſince the Majeſty of God is not nor can be known, ſo neither can his works and ways:Bradward p. 2 not the leaſt of his admirable operations can be found out to any perfection:Job 11.7. Meditat. Devotiſs. let me conclude with a ſtory in a treatiſe aſcribed to Bernard, of one that was laving the Ocean with a little ſhell, and being askt what he meant: anſwered, Thus do they who think to exhauſt the knowledge of the Eſſence or Works of God (or to that purpoſe) and then breaks out into a ſober ejaculation, though in barbarous Latine, Quomodo te capere poſſem, cum non poſſum capere meipſum] How can I comprehend thee, whereas I cannot underſtand my ſelf?

Now lets deſcend to another inference.

2. A ſecond induction from the fore-diſcovery may be, that the ſtudy of the Holy Scriptures is moſt excellent, neceſſary and profitable, being given by inſpiration from God to make us wiſe to ſalvation. Thence we may extract, what is the perfect will of God as to doctrine,2 Tim. 3 16. ver. 15. worſhip and government for the World in the conduct of providence, and in the Church by the ſcepter of Chriſt. They being the only true directors as to eternal life, ought to be diligently ſearched by us. John 17.3.5.39. Dig in their mines for for ſpiritual underſtanding of things that will enrich you to all eternity. The Diamond Rocks of Gulcondah or any Indian, or China or Japan treaſures are baubles and trifles to humour crying children with,2 Pet. 3.10. in compariſon of theſe. The Day of Judgment will turn all them to aſhes: when thoſe ſhall adorn and ſtand thee in ſtead at the Dreadful Bar, where all the great Dons of the World ſhall tremble to appear, and none but Sain s ſhall lift up their heads in that great morning of their Redemption.

3. Since this treatiſe concerns a happy preparation for our ſtate in the world to come: it ſtrongly incites to an impartial examination, Whether we be in the Faith or no? to enquire what graces or what degrees are yet deficient?2 Cor. 13.5. 1 Theſſ. 3.10. and eſpecially to work at the main or fundamental grace of all, to ſearch what's lacking there.2 Pet. 1.10. For when the defects are ſupplied it will give you an abundant entrance into the heavenly Kingdom, and certifie you that you have a bleſſed right and title to that incorruptible inheritance. ver. 5. Your holy Faith will work ſweetly by the help of love; and unfeigned Faith is ever co comitant with unfeigned Repentance, to purge and cleanſe continually both heart and life, and then comes thankfulneſs riding into the heart in the Chariot of love and helps to conduct us into higher meaſures of ſervice, and ſweeter degrees of joy, Song 3.10. as a prodromus and fore-runner of the eternal happineſs.

4. This Treatiſe may ſerve as a powerful motive to fervent and unceſſant love to the Lord Jeſus: who has done all for us, yea more than we can think. It cannot enter into our hearts to conceive what he hath purchaſed and prepared for thoſe that love him. Iſai. 64.4. Oh what delight ſhould we take in him? Oh what thankfulneſs can we expreſs or render to him. He has planted his graces in and upon us as ſo many pearls and jewels to adorn us. Prov. 4.9. & 1.9. Song 7.12. Joh. 14.2. His love is advanced as a Banner and Shield to protect us He is aſcended far above all heavens to fit a place for us, and then will come again and take us thither. Let us give forth all our love to him, till we come to the full enjoyment of his. Here I would beg a little leave to pour out a complaint, and weep over our want of love to Chriſt: for we ſee and find that we are all too apt by the ſad inclination of the old Adam within us, to love and embrace any temporary comfort above and beyond him, and then to few the old fig-leaf excuſes to hide our nakedneſs from his all-ſearching eye: ſometimes we make Idols of Relations, if ſweet tempered and pleaſant like Jonathan and David, and ſo incite God to take them away in diſpleaſure, and to plant ſower, dirty and crabbed tempers in their room; and yet 'tis in a mixture of mercy to wean us more to himſelf: for very few have the wit and grace to ſet God on the Throne in the midſt of their hearts, Rev. 3.20. and let all others wait and tend while he ſups with us. Let's pray our heavenly Father, and beg it earneſtly, that if he will pleaſe to purge away our former miſcarriages, and indulge ſuch mercies to us in our pilgrimage; that he would pleaſe alſo to teach, help and incite our hearts to love him beſt, and above all, and love none but as foot-ſtools to advance our hearts the more to him, and to improve all in order to him. Then are we more likely to keep and enjoy our mercies, and taſt more of God in them all, till the bleſſed time of our aſcention to his boſom.

There be multitudes of a far more inferiour orb, ſtamp and form; that inſtead of perſons which ſometimes have an excellency, when holy, meek and chearful; fit to converſe with man, Prov. 5.19. & 1.10. and ordained of God to be his ſolace: but their price is far above Rubies. I lament over thoſe that value not perſons gracious and rare-tempered: which are the very ornaments of the Creation; but being of a low and ſordid frame fall down and worſhip fine houſes, green Gardens, fleet Ships, bags of Guynnies, and ſuch like traſh, with many other dumb Idols, that will not profit in the day of wrath; and yet continue dancing in the plains of Dura, Dan. 3.1. at the ſound of the Organ, Flute and Sackbut; and in a moment ſlip down into the Grave. I have read of a good Woman that after her converſion, having flung away her fooliſh trifles: once upon the opening her Cheſt, and ſeeing them ly there: cries out: Oh ſayes ſhe, theſe were (once) my Idols: but now ſhe had left her idolatry: and minded nobler Objects.

There be ſome yet worſe: that if you attempt them tho by gentle reproofs are not content with ordinary leaves to cover it, as being decent, comely, faſhionable: but are in mad rave, and cry like Micah: will ye take away my gods, Judg. 18.24. and ask what ailes me? They dote upon a painted trifle, or a ſilly lace, or a dreſs with ſilver hawksbells, as one in the Weſt; or a well-ſet Border of falſe hair: Iſai. 3.24. Tho as Martial reflects Scit te Proſerpina canam, the Goddeſs of Hell knows thee to be but a bald Coot. But yet they will in their Moon-like tires worſhip the Queen of heaven. When will the world be wiſe, nay, when will Chriſtians be modeſt and ſober, remembring they are but duſt, that Paradiſe had no garments, and Heaven will have none, and ſerious chriſtianity and a mortified heart to the vanities of this life (if riſen with Chriſt) ſeeks things that are above, Col. 3.1. and is not only content, but pleaſed with great moderation in all thoſe things, Phil. 4.5. 1 Pet. 3.3. like the holy Women that were of old, and called their Husbands [Lords] & not afraid of any amazement or ſcorn from a vain world, knowing that all muſt ſhortly periſh in the duſt: and clothe red worms with all your Scarlet.Vicus Parmenſis Imag. Auguſtorum P. 142.400. Livia the Empreſs being askt by the Roman Matrons, what art ſhe uſed to render Auguſtus ſo kind and gracious, as to obtain any thing at his hand: Anſwered, I do it by my modeſty, ſince I do all things according to his will and mind. This would rid the world of Serpents, when the Law of kindneſs ſits down in the chair of duty. Let not ſuch as would be thought other perſons, and ſuch as would be highly favoured of God; let not ſuch by an Herodias-attire betray their unacquaintance with him, the ſlightneſs and lowneſs of their ſpirits, and the deformity of their ſouls, and how little of the image of Chriſt is formed in them, that can delight in things that pleaſe him not, & in midſt of their many outward pleaſures forget the afflictions of Joſeph (alluding to the ten Tribes in the rocks and mountains of Media) and lay but little to heart the ſorrows of the Church of Chriſt either abroad or at home. Amos 6.6. If you truly love the Lord Jeſus, remember your vanity and fooliſhneſs is alwayes before him: Pſal. 69.5. beg his pardon, and ſtudy theſe things and walk in the Garden of Gethſemany among his ſorrows and drops of blood, which may inflame your affections to him, and crucifie them to the world more and more. You begin to grow up, and ſome into years: Its high time as the Apoſtle exhorts to put on the Lord Jeſus, and to make no proviſion more for the fleſh and the luſts thereof. Rom. 13.14.

5. Fifthly, The Doctrine of Faith infers it to be great wiſdom and duty to keep your conſciences undefiled. For the myſtery of Faith is held and preſerved in a pure, clean and ſerene conſcience,1 Tim. 3.9. like a chryſtal Venice-glaſs tipt with gold 〈 in non-Latin alphabet 〉 , that runs like a clear ſweet ſtream not conſcious of any ſin wilfully committed.1 Tim. 1.19. Its ſometime termed a good conſcience: whereof wilful ſins make ſorrowful ſhip-wracks: A good conſcience is a continual feaſt, gave Paul a Banquet every night, and compoſed him to a better reſt,2 Cor. 1.12. than in a bed of Roſes. But why is a good conſcience ſuch a golden vial for Faith? Becauſe holineſs of life feeds conſcience with joy, and thereby teſtifies and comforts about the truth of Faith.

6. Sixthly, We may obſerve from the former tract, that Faith is an excellent engine to diſcern and obſerve the wiſe Government of God in the World and in the Church. Its a Teleſcope to diſcern afar off in the heavens, and a Microſcope to pry into minuter accidents in the earth. Had we no other Argument, Heb. 11.3. yet by Faith we may know it, and that more fully and punctually, how the worlds were framed, and by Faith we underſtand the divine dominion and management of the world by Spirits. He maketh his Angels Spirits, Pſal. 104.4. his Miniſters a flaming fire: of ſome whereof lets ſpeak in order.

1. Firſt, God manages many things by the miniſtration of Angels. They are the ſeven eyes of God, that joy to ſee the plummet in the hand of Zerubbabel for rebuilding the Temple. Heb. 1.7. Zech. 4.10. Dan. 9.21.10, 13, 20. Gen. 19.1. 2 Kin. 1.9, 15. Deut. 32.8. We read in Scripture of the Prince of Perſia, and Graecia, of Michael and Gabriel, tho the third is judged to be meant of Chriſt: the other of created Angels; which were imployed in divine works and meſſages: and what were the Chariots of Mahanaim, and near Samaria, and at Elijah's rapture, and other times, but the holy Angels of God. There is alſo a place in Deuteronomy, which the Septuagint read thus [When the moſt High divided the inheritance to the Nations, when he ſeparated the Sons of Adam, he ſet the bounds of the people according to the number of the Angels of God.] Tho I do not juſtifie the Tranſlation: yet it ſhews that this notion was current among the antient Jews: And altho the Pſeudodionyſius in his Hierarchy of Angels, ſets down many frivolous fancies and curioſities about their orders; yet that God is pleaſed to execute his pleaſure by the adminiſtration of good, and ſometimes evil Angels, is conſonant to holy Scripture. As in the Pſalmiſt, Pſal. 78.49. he ſent evil Angels among the Egyptians, and ſo made a way to his anger: whom ſome interpreters judg to be good Angels, but called ſo from the evil of puniſhment, which as inſtruments they inflicted. However that be, yet tis a Scripture truth, and an object of Faith, and known by experience in ſeveral ages: And altho the methods be unknown, yet the matter is certain and indeed may be joy and comfort to Saints to know that they encamp about them that fear him, and are the valiant ones about their beds by night; Pſal: 34: 7: they are the holy Watchers in Daniel, and the comforters and aiders of Saints by day, and why may not they ſuggeſt ſome heavenly ill apſes, as well as evil Spirits tempt, when God permits. Its ground of ſweet joy and praiſe for the Saints to have ſuch ſociety and communion with theſe holy Sons of God, theſe Morning Stars that ſang before him. Ioh 38: 7 Zech: 6:8: Its ſaid of them that they quieted the Spirit of God in the North Countrey: that is, Gods wrath was ſatiated by the execution of juſtice upon Babylon in the miniſtry of theſe holy Angels. They fought againſt the Aſſyrian in Sennacharibs Camp:2 King 19: 35 Zech: 1: 8: 2 Chro. 35.21. they were in Battel aray againſt Babylon among the Myrtle Trees. What may we divine of the viſions to Pharaoh Necho, when commanded to go up againſt Carckemiſh the Cercuſium in Ammiano, or of that to Alexander in Joſephus; or of that voice to Totilas, commanding him to go againſt Italy, and making him (the flagellum Dei) Gods Scourge to the Nations: were not they ſecret impulſes and inſtigations of Angels upon their Spirits to do the work of God?

2. Sometimes by the ſpirits of men: God turned the Egyptians hearts to hate his people, and deal ſubtilly with his Servants: after a while, Pſ. 105.29.37 E od. 12.36. he gives them favour in the ſight of the ſame nation: ſo that they lent them what they required, both Jewels of gold, ſilver and raiment; ſometimes a Pharaoh, that dealt kindly with them all the days of Joſeph: and then other Pharaohs that were very harſh and cruel to them. Sometimes a Grecian Alexander ſhall favour them, and after him Antiochus, one of his Succeſſors, deal barbarouſly with them. When Iſrael was come into their own land, God promiſed to reſtrain the Spirits of the Neighbouring Heathens at the three times a year, when they went up to worſhip, yea to bridle the inward deſires of the adjacent nations, Exod. 34.24. that not a man of them ſhould ſo much as deſire their Land. In after-ages, the Prophet Daniel treating of the times of the ſilver breaſt, Dan. 11.27. Propheſies, there ſhould ariſe two Princes, ſcil. Antiochus Epiphanes, and Ptolomaeus Philometor, who ſhould ſpeak lies at one table: but it ſhould not proſper: that is, make feigned ſhews of amity, when they feaſted together; but it ſhould not avail them. To name no more, there is a wonderful Praediction in Ezekiel, that in the latter days (not yet fulfilled) things ſhall then come into the mind of Gog that is the Turk or Tartars (as the learned judg) He ſhall think an evil thought, Ezek. 38.10. even to come into the Land of Iſrael, ver. 18. ver. 22. after the Jews are re-entred into it. But the Lord will plead againſt him to his utter deſtruction, and he ſhall be finally ruined, when the Lord will raiſe up the Sons of Zion againſt the Sons of Greece: Zech. 14.3.9.13. that is againſt the Turk or Tartarian, in that day having fixed his ſeat at Conſtantinople, in the old Imperial Pallace of the Graecian or Eaſtern Empire: and being the Succeſſor of the Graecian Alexander in his Eaſt Dominions.

3. Sometimes by the heavenly bodies, and their influences by the ſpirits of meteors, and many other natural exhalations out of the ſea, and bowels of the earth, as from Veſuvius Aetna, Hecla, and the Vulcanian Iſlands. How did the Stars in their courſes fight againſt Siſera, Judg. 5.20. cauſing great inundations in the River Kiſhon, that ancient River, or River of Antiquities or great battels of old: but now ſwelling to a great overflow, ſwept away the Hoſt of the Canaanites? How did the Lord tame the pride of Egypt by locuſts, hail, fire, and frogs, and darkneſs that might be felt, thick fogs as black as pitch, and many other ways. How did God ſubdue the proud Pope Hadrian by a fly, &c. There's no age but ecchoes and cries aloud to all people, to prove and make all to acknowledg the Soveraign Dominion of the Lord of Hoſts in the Heavens, Earth and Seas, and over all Creatures: nay under the earth, in Mineral Caverns, if Paracelſus and the Learned Agricola write true ſtories, of multitudes of Spirits and living creatures in the bowels of the earth. All teſtimonies trumpeting aloud how God at times, arms what of his Hoſts he pleaſes, for the protection of his Church, and the ruine of his enemies. Famous is that memorial of the cloud which preſented its dark ſide to the Egyptians, but gave light to Iſrael: when the Red-ſea ſtood up in heaps, and the depths were congealed or frozen in the heart or midſt of that ſea; Exod. 15.8.14.22. ſo that the waters became as a wall to his people, which the Egyptians eſſaying to paſs thorough, were drowned. Nay the wonderful motion of the tides, which is ſo great a myſtery, Heb. 11.29. Exod. 15.10 Pſal. 147.18. is managed by Gods Wiſdom: and the inconſiderable ſands are a boundary to the Ocean, determining how far his waves ſhall toſs themſelves, and go no further. Jer. 5.12. They have their ſtated and fixed limits by the laws of Creation, which has ſettled their channels into which they ſhall ſubſide at his command. Some there be (to mention it a little) that would inferr the ſea to be higher than the earth from ſuch a Text. But 'tis a miſtake, and miſapply of Scripture, Jonah 1. Exod. 20.4. Pſal. 24.2. Pſal. 107.23. which expreſly ſets the waters under the earth, and that it is eſtabliſht upon the floods, and mentions mens going down to the ſea in ſhips. If the ſea were not lower comparatively to the ordinary ſurface and globe of the earth beſides the mountains, how can all the Rivers r n down into the ſea, if the earth out of which they ſpring, Pſal. 42.10. Eccleſ. 1.7. Jer. 51.42. were not higher: wherefore the Prophet alluding to the natural ſituation, foretells that the ſea ſhould come up upon Babylon, and more to that purpoſe. But this belongs not properly to our preſent work, only ſo far, as to ſhew, that God rules the raging ſeas, and the ſtormy winds fullfil his pleaſure.

Let's ſtep to Land, and end our voyage with one note more, Pſal. 1 8, 8, to obſerve, how that God injoyned Iſrael to plow and ſow for ſix years: but muſt truſt him for the ſeventh, and part of the eighth, till the harveſt came: living for the while on the bleſſed providence of God, ſending them the greater plenty in the foregoing years.

4. Fourthly and Laſtly, lets touch a little upon the myſterious government of the Church by his moſt Holy Spirit, ſwaying his golden ſcepter in the hearts of Converts, and ruling them by his rod out of Zion. But this refers to that great point of communion with the Spirit of God: Pſal. 110, 2. which this treatiſe only conſiders in the doctrine of aſſurance, Chapter 8th, and in one further conſequence following, which is the ſeventh.

7. We may learn from the preceding tract, that the knowledg of our Faith and the attainment of aſſurance flow principally from the influences of the Spirit of God. He is the profound teacher of all myſteries, and the worker of Faith, and therefore gives the cleareſt evidence: without the neceſſity of arguing, when he is pleaſed to ſpeak to the heart. Joh 16.13. He ſhall teach you all things (our Lord promiſes) and guide into all truth. He glorifies the Son, receives of his, ſhews it to us, and manifeſts things to come. Where he teaches any doctrine, he works the knowledg and ſenſe of it into the heart, and cauſes us to believe: He is the former of faith, he commands and inclines us to truſt, and imprints the image of Chriſt upon us,Epiſt. Gaſſendi de motu impreſſo, &c as the vis impreſſa ſends out a power from the hand or inſtrument upon the ball arrow or bullet, which together with the air that's gathered by the force into an impulſive vortex behind the body (as in the ignis lambens) carries on the motion to the end of its vigor.

'Tis more abundantly here: when the ſpirit becomes the arm of God to break the ſtone in the heart; he moves & works in the moſt intimate receſſes of the ſoul; he ſhapes and forms the new Adam within us, and inſpires it with fire from the throne between the wheels of the cherubims: Ezek. 10.7. He is the skilful architect of the Temple of the Church, cementing the living ſtones together, which were cut out of the mountain of the divine Decrees to make a glorious Habitation for God by the Spirit. Eph. 2.22.

Let's then never forget to be earneſt in prayer for the gift of the ſpirit: ſince the influx of all grace, and the beautiful enamel of our hearts with heavenly gifts, flows from this holy ſpirit of Ʋrim and Thummim: And the truths in Scripture can only be ſettled and confirmed upon our hearts by him. He is like the maſter of Aſſemblies, that faſtens the nail in a ſure place: Eccleſ. 12.11. like the great ſhepherd that knock's in (the paxilli in caula) the ſtakes about the hurdles of the ſheep-cotes to keep the harmleſs creatures from the Wolves, cloſe and warm together in a dark and ſtormy night.

8. Another deduction from the former treatiſe may be: that the number of true believers is very ſmall: for the generality of the world knows not God in Chriſt. The Turks indeed own him for a great Prophet, but diſdain his banner. The Jews confeſs there was ſuch a perſon at Jeruſalem? but contradict his meſſage, blaſpheme his Deity, and ſtumble at his ſufferings.

Among the various nations bearing the name of Chriſtian, what wild confuſions and abſurdities are practiſed in Muſcovy: by the teſtimony of the ingenious Olearius, Marriage and what rude mixtures and barbarities are found among the Abyſſins, ſouth of Egypt, as we are taught by that learned Writer Ludolphus, or what ignorances blind Cuſtoms, and perverſe worſhippings are notified among the Armenians, Ludolph. Edit. 1684. Fol. Maronites or Thoma-Indians, as are related by Breerwood Paget, and in the collections of travels in Purchas, and ſeveral others. What ſhall we ſay to the corruptions among the Pontificians, nay in the Reformed Churches of God in the world; and how are the lives of moſt grown degenerate and prophane: inſomuch that one has adventured to pronounce that 'tis hazardable whether above one in a million may be ſaved: I remember alſo to have read ſomewhere,Dr. Mouli that Chryſoſtome ſhould ſay to the people of Antioch: that among ſo many thouſands in that great City, that ſcarce an hundred would be ſaved, and he doubted of that too.

When we ruminate and conſider of the pride, vanity, luxury, wantonneſs, exceſs, and rioting, pleaſure, and vain-glory, envy, backbiting, and variance both among Miniſters and people: neglect of holy duties, love of the world, and the periſhing traſh and trifles therein: The contempt of the Goſpel and faithful Miniſters: we muſt ſubſcribe to that of our Lord, [ 〈 in non-Latin alphabet 〉 ] Fear not little, yea very little or diminutive flock (when not only all the wild beaſts and wolves; but the goats alſo are ſeparated) For it is your Fathers good pleaſure to give to you a Kingdom. Luk. 12.32. Since the number then comparatively is ſo very ſmall, and the danger of miſcarrying ſo very great: oh how does it ſtand us in ſtead to make the things of Eternity eſtabliſht and ſure, which uſhers in the next corollary.

9. That the knowledge of our ſincerity and integrity, is of great uſe to gain both peace and joy in believing: which is a principal aim in the foregoing treatiſe. For though the want of Aſſurance doth not prove us to be under the power of unbelief, yet this defect ſhews the weakneſs of our Faith, and keeps the yoke of bondage (in manifold fears, and torments) too ſtrait and pinching upon the necks of ſome that are truly gracious.

It is thy greateſt intereſt then to clear the caſe, and to ſtate thine evidences by anſwering to the queſtions at the end of each chapter, or to the whole in general, or by any ſound way and method to manifeſt a work of true grace and faith in thy heart. Phraſe things, term or call them how thou wilt: but be ſure the work be right between God and thee. Sincerity will clear up all: under various miſpriſions and accuſations of undiſcerning friends, who uſually inſult upon perſons in adverſity (not for want of cenſorious pride and folly, which they ſeldom come to own and behold, but in the glaſs of their own calamities) yet holy Job ſtood his ground: and which was bitter indeed, to conflict with their ſevere animoſities, when under a cloud from God: yet ſtill held faſt his integrity before the Lord. This is ſuch a ſtrong pillar that a Chriſtian may lean the whole ſtrength and ſtreſs of his ſoul upon it in the name and power of God. A dear and intimate conjugal relation (who is mentioned before chapter 8) would ſometimes be upon this point: But am I right indeed, am I ſincere in my heart, and love to Chriſt, if I could but prove that clearly, I know all were well? I anſwered, how do you know, or can prove the truth of your love in the relation wherein you ſtand, but by deſcending into your heart and examining the inward honeſt inclinations and readineſs of ſpirit to any kindneſs and labour of love. For any one may aſſuredly know, that they have true love, or any other natural affection within their bowels, unleſs their ſenſes and brains be deficient. We may tell, whether we mean honeſtly and truly in what we profeſs and do? Whether our tongues agree with our hearts, or whether there be found a ſecret averſation and loathing within, or not: It is ſo, verily, in the caſe between Chriſt and us: ask your ſoul the queſtion, and anſwer it from the integrity of your conſcience, and then pronounce with the Spouſe ſo often mentioned: Song 2.16. I am my Beloveds, and my Beloved is mine, for he feedeth among the Lillies and Spice-beds of graces in my heart.

There are manifold ſigns of true grace ſet down by ſome: moſt whereof might be ſpared, being but like pitch or birdlime to entangle diſcouraging Spirits: uſe but few, and thoſe very pertinent: if thou find a true one, truly wrought in thee, tis enough: for then all are there in ſemine, in the ſeed-plot, tho under ground. As ſuppoſe: unfained love to the Brethren, or conſtant pantings after God, and delight in ſecret communion, or the like: Be but ſure of its true being within you: it will do your buiſineſs, by ſerious pondering and rumination upon it with the aid of Gods Spirit. Some are over-free in multiplying tokens, it ſhews a popular invention, but not very logical and rational becauſe uſually co-incident, and but little comfort (rather ſorrow and perplexity) ariſes thence to mourning ſouls, under the abſence of God, and therefore be adviſed to forbear: becauſe they will not agree to the various forms: eſpecially the loweſt ſtate of Chriſtians, and then theres wiſe work for tentations: when you grieve the generation of the juſt, whom God would not have grieved. Pſal. 73.15:

If then, all your multiplied ſigns do not comfortably agree with thy ſtrict and impartial ſearch: Be not caſt down. For an honeſt heart, having true love to Chriſt, tho mixt with failings, yet all lamented and none allowed: Rom. 7.5. but hated and ſtriven againſt with an inward content of ſoul, and joy, that it can bear up againſt the ſtream of corruption, and with all its care towes the boat up the River toward the Spring of its happineſs, and tho it find much unholineſs, ye melts and grieves over it, ſtudies amendment in what the word and conſcience ſmites upon, and that with ſome improvement in mortification, and ſome growing in grace or a gracious willingneſs to be and do ſo, mixt with honeſt endeavours: tho it be not ſo lively and flouriſhing as it would: tho the ſoul labours and ſweat in the fire of contention and conflict with its luſts, and corruptions, and feels not that ſucceſs it prayes and thirſts after: yet do not diſcourage nor greive thine own ſpirit, and ſo hinder its elevation to work and ſervice: The root of grace appears to me, to be plainly in thee, and that it will by degrees wax and increaſe like the houſe of David: and if thou canſt perceive ſome growth, tho but little: it is a ſure and certain Index of life. If thou daily dieſt in ſome meaſure to ſin, Pſal. 18. and particularly to that ſin which thou art moſt inclined to, thy peeviſh, froward, curſed, proud & contentious humors and luſts, or any elſe, upon ſudden inroads of Satan which thy heart and faithful Miniſters and Friends check thee for, and beginneſt to live a little more to holineſs, then thou didſt, and groweſt & perſevereſt in grace, and art watchful againſt thy luſts, and humbly and meekly thankful to them that reprove thee: and laboureſt to imitate the holineſs and meekneſs of Chriſt the beloved: I muſt ſay and inſiſt upon it, that ſincerity is the cardo rei, the very hinge of that door that lets thee into life and ſalvation, and if thou doſt truly love him, who pardons all thy fooliſhneſs. I ſay then th thou fear the work, that it was not right at firſt, at ſuch a time when thou thoughtſt it was a ſound and a true converſion: never ſtand puzling and frighting your ſpirits about the point, what that work was whither then ſound or not: but do as Dr. Thomas Goodwin was wont to counſel troubled conſciences: Begin the work a new, and lay your foundation better, and build the materials of holineſs upon the precious foundation of Faith in Chriſt alone, and never gather your principal and fundamental comfort and hope from works and duties; that will fail you: becauſe of their many and great imperfections: yet having planted your Faith aright on the Doctrine of free grace: then exerciſe daily a more accurate care of pleaſing God, and thereby comfort your conſciences, and beautifie your holy profeſſion in all manner of godly converſation; and this brings me to the tenth and laſt Aſſertion.

10. In the tenth and laſt place: Labour to keep up the verdure and luſtre of holy walking with God.1 Pet. 1.3. Lively Faith breeds lively hope, and both make a lively Chriſtian: who draws his vertue from the death and riſing of Chriſt for a conformity to him. Imitate holy Abraham under the Oak by Hebron, in teaching thy Family, and keeping up pure Worſhip in it: Its a great piece of a Chriſtians work. Remember the morning and evening Sacrifice: a little Lamb muſt be offered twice a day or elſe the juge Sacrificium, the daily Worſhip will be loſt under the Goſpel times.Walaei comment in N.T. libr. hiſtor. ex Petito. Lug. at. 1653. 4 to ad Act. 2 16. &, C 3.1. It is judged by their antiquities, that the godly Iſraelites went to Prayer in their Houſes at the times or hours of Prayer and Sacrifices of the Temple. To incline godly Families to this practice, I might call to mind that we are taught in our Lords Prayer, to pray in joint fellowſhip, the words are plural: and I might alſo remember that God hath threatned to curſe the Families that call not on his Name: where tho Families (there) be a comprehenſive term as to Nations and Countries, Jer. 10.25. yet it muſt contain Houſholds within it. If it be preſented as a free-will Offering, 'twill be accepted in mercy, and returned in Family preſervations and rewards.Deut. 6.7. Pſal. 92: 2. Morn & even day & night. Act. 10.2. Teach then thy Children and Relations: when thou lieſt down and riſeſt up, that is evening and morning to whet divine precepts upon their hearts: exerciſing thy ſelf and thine to godlineſs. As Cornelius the Centurion, being a devout man, and ſcared God with all his houſe: gave Alms and prayed to God alway, in which words, if his devoutneſs, or 〈 in non-Latin alphabet 〉 , as tis in the Greek, be explained of Worſhip: then its plainly connexed with all his houſe: but I ſhall not urge it, nor the phraſe of fear for reverence in Worſhip, according to the language of the Old Teſtament. This is certain, that Family mercies call for Family Prayers, and Family praiſes: and whoſo uſeth to wait upon God in ſuch Family addreſſes, will find a holy awe of God to fall upon their inferiors and preſerve their obedience, and ſhall enjoy many a deliverance, and many a bleſſing Beſides, in the conſtant practiſe of holineſs, you'l have need of patience every day in doing and ſubmitting to the Will of God; Heb. 10.36. wicked Neighbours if powerful, will oppreſs you; and falſe pretended Friends, wily Relations, and faithleſs Servants will endeavour to betray your Children and your Daughters to themſelves or theirs: uſe all wiſdom, but eſpecially a quietneſs of Spirit: if you have none good in power to defend or avenge you. Walk on with a humble ſubmiſſive frame to God, till you receive the promiſes, and then your reward will be abundant. In your Family-duties be prudent, becauſe of Servants and Children; render not holy duties burdenſome by tediouſneſs. Eccleſ. 5.2. God is in Heaven and we upon Earth: let your words be weighty, conſiderate and few. There will (ſurrepere) creep on a deſidia or liſtleſsneſs upon our weak and corrupt fleſh, and a too much perfunctory formality in the conſtancy of Duties, eſpecially when growing in years, do what you can, unleſs you be endued with good natural ſtrength and vigor of body, and uſe great watchfulneſs and help from heaven. Which calls to mind that advice in golden Letters upon the outſide of the Pulpit in Pauls, London before the Fire [Concionandi ſatietas ne ſit, erit.] Take heed of too much length in Preaching: ſatiety will come without ſending for. Endeavour, if poſſible, to beautifie and put a gloſs upon all the duties, you engage in; with ſome quickneſs of Spirit, craving Heavens influence and aſſiſtance. They'l be the more delightful, and ſet a pleaſant verdure and verniſh upon Religion with the more luſtre, to intice and allure others into the ſame bleſſed paths of life. Labour alſo to enjoy and improve all thy mercies and bleſſings in a chearful manner, Eccleſ. 9.9. with the pleaſant Wife of thy deſire and delight, and with the precious Olive-plants about thy Table: If the Lord of Heaven ſhall think good to beſtow upon thee ſo great a mercy, as one of a meek and quiet ſpirit, Prov. 5.19. Pſal. 128.3. which is of ſo great price with God. If ſuch a mercy and happineſs be thy portion under the Sun,1 Pet. 3.4. and therein to enjoy the good of thy labour: it is the gift of God, and muſt be ſacrificed in whole hecatombs of Peace-offerings, Services and Praiſes to the Majeſty of Heaven.Hortature

But to draw to a final period: Be exhorted to keep thy accounts even, thy faith vigorous, thy evidences clear. Maintain ſociety among the Excellent in the Earth, pious and fruitful Chriſtians; multiply not relations, nor too much acquaintance, they are burdenſome, and chargeable robbers of time; and if poſſible to be had in the neighbourhood, Pſal. 16.3. ſuch as are of ſweet tempers planted with grace, they are like Pomgranates dipt in ſpiced wine, like diamonds, or rather green Berils, or Emeralds, that moſt lovely of all colours; ſet in gold, the moſt precious of all Mettals. It's better to ſit alone in ſweet contenting ſilence on the top of an houſe, or in the corner of a wilderneſs, then with a ſower and exceptions creature: you may quickly know them, they are forward, malipert, contentious, and imperious, and have all the talk in company: Sweet tempers will ſweeten thy journy to heaven, and make it excceeding amiable. As the Ancient ſaid of ſome Travellers toward Rome [cantantes, minus ut via laedat, eamus] chearfulneſs cuts off the tediouſneſs of the way: and if moderate without vanity, does good like a Cordial Medicine. Prov. 17.22. Above all, let thy love to Chriſt be unſpotted and inflamed: then thou needeſt not be anxious about the fooliſh cenſures of ignorant men, either of the world or amongſt falſe brethren; whoſe perſons or cenſorious judgings and juglings bleſſed Paul weighed not at all. Let's imitate him: They are but the hiſſings of the old Serpent, the ignita jacula, Satans falſe-pious firebrands flung in thy way to moleſt thy journey towards thy Heavenly Country. Mind not their ſupercilious, conceited proud reproofs and ſlanders, ſpurn them away with the foot of faith and courage: know thy duty and ſtudy to do it. When they are in a better mood and humour, and begin to repent and be humbled;1 Cor. 4.3. pity them; if they deſire thy pardon, be as ready to forgive them: elſe remember the divine counſel to Jeremy. Let them return to thee, but return not thou unto them: for they are rebellious againſt God: he will ſave and deliver thee: Truſt in him, Jer. 15.19. and he will bring it to paſs.

We are then moſt uneaſy and uſually moſt unſucceſsful: when we govern our wayes by the pride of others directions, and their ſayſo's, eſpecially of thoſe that ought to be guided by your ſelf, and to enquire the Law at your lips, if in ſuch a ſtation, 'tis Gods Ordinance: and if they be in the ſtate of inferiors, Caelo deſcendi 〈 in non-Latin alphabet 〉 . you'l never find ſweet reſt, till you have ſtept over the ſtyle of that fooliſh queſtion: [What will they ſay of you] Make the Word of God your rule, according to the beſt of light, and ſtudy to increaſe it; and that in fine will bring peace and reſt. He that is not Tattle-proof, is ſo far forth in the minority of his wiſdom and judgment.

Every man is allowed [judicium diſcretionis] his judgment of diſcerning upon and above all the world, and ought to guide his own actions by the light of his own conſcience, and to walk by the candle of the Lord within his own Spirit, conjoyned with the light of Gods Holy Word. For according to that muſt he anſwer at the great Tribunal, and not for neglecting what ſome conceited Ʋſurper would impoſe upon his conſcience. Prov. 20.27. Follow the verdict of the honeſt Jury of the vicinage, your own impartial thoughts ſitting in the court of conſcience, illuminated to the beſt of your integrity and knowledg: But never make other mens dictates your laws. For as Solomon ſays, every fool will be medling, Prov. 20.3. and being full of words, his own lips at laſt will enſnare and ſwallow up himſelf. Turn off ſuch proud inſulting ſpirits with a holy diſdain, Eccleſ. 10.14. verſe 12. 1 Theſ. 4.11, and chido them home to look to their own affairs, to ſtudy quietneſs, and do their own buſineſs. Mind them not, turn away thine ears from ſuch viperine mouths, make them not thy compaſs to ſteer by, either in Calms or Storms but let the holy Laws of God be taken in hand. Pſal. 119.24. Let Moſes, David, Paul and John, be thy Counſellers. Turn the Bible, and diſcourſe with thoſe Divine Lawyers, ask counſel at their mouth, and give them thy fee of meditation, and they'l adviſe thee better than Papinian or Juſtinian; and if very difficult caſes riſe, conſult Gods holy Miniſters that are in being, they are the preſent lively Oracles of heaven, Job 33.23. his Interpreters, to whom he reveals his ſecrets, their digeſts and pandects will adviſe thee thorowly, and let the Scriptures dwell richly in thee in all utterance and wiſdom. Col. 3.16.

Thus ſhalt thou gain and maintain peace with God and with Chriſt the Son of God, ſet down in his laſt and bleſſed Legacy, to fortifie thy heart, and compaſs thee with adamantine armour againſt a fooliſh quarlelſome and troubleſome world: Jon. 14 27. and mark ſuch as walk diſorderly, and cauſe diviſions and offences in Churches contrary to ſound doctrine,2 Theſ. 3.6, 11. avoid them and have no fellowſhip with ſuch unfruitful works of darkneſs; Rom. 16.17. Eph. 5.11. that are ſet on by Satan to undermine the peace and comfort of Saint communion: ſuch ſower and rough tempers, they live and dye undeſired, and are laid in the duſt as a bundle and burden of dung unlamented: but keep ſociety with ſuch, in whoſe hearts the peace of God doth rule, to render them both humble and thankful.

Theſe are the Jewels, wherein God delights (while others continue troublers of Iſrael) the Excellent Ones upon Earth, with ſuch keep thy choiceſt interviews: till thou arrive by his ſafe conduct beyond both the ſtains of ſin,2 Chron. 21.20 Jer. 16.4. and the pains of ſorrow.

If then the bleſſed marks in the foregoing tract be found in thy heart and life, for the main: thou ſhalt find thy graces to bloom and flouriſh in theſe mountains of Spices, Song 4.16.8.14. and in due time thy beloved will come leaping over the fragrant hills, to thine excceeding joy: which was preſented in our Title page as the end and ſcope of all theſe lines, and like a boiling ſpring will aſcend higher and higher, till it run over in the joy of full Aſſurance: which bubbles firſt out of a believing heart, and runs in the current of a well-ſpent life, and flows into the joy of a bleſſed death: and then your ſoul being perfumed with the odoriferous ointments and ſpices, wherewith Joſeph honoured out Lords Funerals: John 19.40. ſhall lye down by his ſacred ſide in the ſame fine linnen, till the day dawns to the joyful marriage of a holy ſoul; to a holy new raiſed body, and t the joyful marriage of a holy Saint with a moſt holy Saviour, the heavenly Bridegroom of his Church: when all the promiſes ſhall be ſanctified in accompliſhment and compleatly fulfilled in all their circumces.

At this Reſurrection Day the preſent joy of Faith [as Faith] ſhall end, Rev. 14.2. Mat. 24 31. 1 Theſ. 4.16. and welcome the joy of Viſion: when the joyful Angels ſhall ſound their Empyraean trumpets, and the twenty four Elders ſhall ſing melodiouſly to their pleaſant harps made of the Algum trees of Paradiſe, Mat. 13.43, the Song of Moſes, Heb. 2.12. and the ſong of the Lamb: when Chriſt himſelf ſhall ſing in the midſt of that bright conſtellation of the Stars, thoſe Sons of the Morning, in Zion above. And when all the Saints, like Kings with golden Crowns on their heads, and like Prieſts, with pure Linnen Ephods on their ſhoulders, ſhall propheſie with their inſtruments of Muſick before the Lord, ſitting as King and Prieſt upon his Throne for ever and ever. Zeeh: 6: 13: Then the Saints ſhall invent new inſtruments of Muſick like David, and ſhall dance before the Ark of the teſtimony in heaven, and ſometimes Riding in Curule Chairs made of the Cedar of the Caeleſtial Lebanon, ſhall wait upon his triumphal Chariot of Cherubims thru' all the holy Mountains of the heavenly Canaan, 1 Chron: 28: 18 〈 in non-Latin alphabet 〉 Pſal: 36: 8: and ſhall at pleaſure drink of thoſe Rivers of Eden that ſlide in chryſtal ſtreams from under the threſhold of the Throne of God.

Then ſhall all they who have here thirſted after the Righteouſneſs of Chriſt, be filled with it to the brim: and ſhall ever ſing for Joy of heart; Iſai: 65: 14: ſince they are ſweetly and fully arrived at that Eternal, and unſpeakable mercy,

The Joy of Faith in its Glorious Viſion.

June, 11. 1685. Die Jovis, at Abbots Langly in Hartfordſhire. FINIS.