The Joy of Faith, Treatise · Part 2 · Chapter 1
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 foreign to perſwade and that from the Hebrew, foreign. 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 (foreign) 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 foreign verity or truth For as much as Truth is the peculiar object of truſt, and whence ſome think the word Truſt to be derived;foreign 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 thea1 King. 3.9. underſtanding: ſometimes for thebAct. 7.39. will, other times forc1 Cor. 7.37. purpoſe: for the affection ofdMat. 6.21. love: for inordinateeRom. 1.24. luſts in their ſeat: forfEccl 6.7. deſire, and for thegLuk. 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 animaWho 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,foreign. 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. JuſtinTis 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 foreign, 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 foreign 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, 20we 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,foreign 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 foreign 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.