The Confirming Work of Religion, Chapter 1
CHAPTER I. The Primitive Confirmation in the truth of Chriſtianity, held forth and cleared, in its continued neceſſity and uſe to this day, in a few Poſitions.
THat nothing can have a more ſad and threatning aſpect on the preſent ſtate of religion in all the churches of Chriſt, Poſit. I then that utter eſtrangment, moſt are under, to the true grounds of faith, and to thoſe foundamental differences betwixt Chriſtianity, & every falſe way, which no pretended religion can lay claim to. The reaſons of the Poſition, are theſe. I. That it is too viſibly manifeſt, how no men in the world know ſo little of their own profeſſion, were it of any human art or ſcience, as ſuch who bear the name of Chriſtians, or are ſo generally ſtrangers to the truth and firmneſſe of the principles therof, for maintaining either a due valuation, or powerful ſenſe of the ſame on their ſoul; ſo that an implicit and traditional profeſſion is the only part and propriety which moſt can claim in the truth, and doctrine they profeſſe. II. That ſo rare alſo is any ſuch ſerious worke amonghſt men, as a perſonal inquiry and tryal, if there be indeed ſuch a thing as an experimental and ſoul quickning religion in the earth, that can bear the expenſe of the moſt diſmal and afflicting times, and hath ſo great a temporal revenue lying therto, as peace with God, an immediate communion with him, the joy and comforts of the H. Ghost, when under ſuch preſſours of trouble as are above the ſupport of nature. III. That the furtheſt account, why moſt goe under the name of Chriſtians, rather then of any other forme, can riſe no higher then cuſtome and education, that it did beſpeak them from their birth, and was the religion of their anceſtours, yea become in that manner naturall to them, as the cuſtomes and language of their country; which are grounds that should determine to the very oppoſite profeſſion, if they were ſtated under the ſame circumſtances, and had the ſame motives to be Mahumetans; ſince it is ſure theſe can found no other aſſent, then is ſuitable to the nature and ſtrenth therof IV. That thus it cannot be under debate, how the moſt numerous part of viſible profeſſours, are ſo deſtitute of any defenſe from internal motives, and ſolid conviction of the truth they profeſſe, upon its own evidence; as there was never more cauſe to fear, ſome unuſual apoſtacy from the very viſible profeſſion of Chriſt, upon any violent tryal and aſſault this way, when ſuch finds it more eaſy to render up their religion, then to adhere to the ſame, under ſtrongh temptations, who yet never knew that ſubſtance, advantage, or certainty herein, as could preponderate with the want of all external motives for ſuch a profeſſion.
That thus one of the higheſt ſervices of theſe times, Poſit. II for the publik good of the Church, does convincingly lye here; to have the faith of aſſent to the truth and doctrine of Chriſt, in a clear and firme certainty of the judgment, on its own evidence, more vigorouſly promot, and the proper means and aſſiſtances, which the Lord hath given for this end, in ſome other manner yet improven, then ſeems to be this day, for a more univerſal uſe. The grounds to inforce the neceſſity hereof, are theſe; I. that its ſure wherever the Goſpel is revealed to men, it comes with ſo full an aſſurance of underſtanding, and ſufficiency of objective evidence, as can admit no poſſible doubtfulneſſe herein, which is the credit and glory of our religion, that in no other way it doth require acceptance, but with the furtheſt conviction of evidence. II. Becauſe the expreſſe deſigne and tendency of this bleſſed revelation, is no leſſe to found ſuch a rational aſſurance in the judgment, of its truth, then to ingadge their will and conſent, for imbracing therof; and though ſuch great demonſtrations for this end can only, in ſuo genere, have a convincing influence to perſwade the underſtanding, yet are they of ſuch weight here, as next to the demonſtration of the Spirit of God, they are the greateſt means to bring up mens aſſent to a full and quieting reſt on that ſecurity to which they muſt concredite themſelves for ever, and to let them ſee, that this even here by the way, is aſſuredly full, though not yet their injoyment. III. Becauſe this faith of aſſent, should be firſt followed in the order of nature, as being the very firſt principle of converſion, to know and be ſure, that God hath ſent his ſon into the world to ſave ſinners; wherin as the H. Ghoſt is not the objective, but the efficient cauſe here of our faith, ſo is not the internal worke and teſtimony he gives on the ſoul the firſt teſtimony, but muſt ſtill have reſpect to the revelation of the word without, and ſuch demonſtrative evidences therof, wherwith it is revealed to the world, nor may ever be ſeparate, that which God hath himſelf ſo indiſſolubly joyned. IV. That ſo convincing a neceſſity and uſe is hereof to the Church, and in a ſpecial way with reſpect to the youth, for a more firme laying of the groundwork of their Chriſtian profeſſion, and to be as the ſeed-plot of a bleſſed and deſirable grouth amonghſt ſuch in this day; that they might thus know early, ſomething of theſe primary grounds and demonſtrations of their faith; ſo alſo is it a ſtudy of that high importance, as I humbly judge, should be of notable uſe for a Manuduction in the firſt place to ſtudents of Divinity, before they launch forth in that vaſt and immenſe ocean of the ſpeculative part therof; and for being at ſome greater advantage thus for carying on ſuch a confirming worke in the Church in their future ſervice. V. Yea of what uſe might this be with reſpect to many, who may be ſore haunted, with hid and dreadful temptations to infidelity, and to weaken them on the very foundations of their faith; who are wholly unfurnished of any ſuch grounds and arguments in their judgment to repel the ſame: and it is ſure, to believe firmly the hiſtory of the Goſpel, that God was manifeſted in our nature, to ſave man, is with reſpect to the object a much higher act of faith, then to believe, that he will ſave us; ſince as the one doth unſpeakably more tranſcend all human reaſon then the other, ſo doth the Apoſtle thus argue from the greater to the leſſe, Rom. 8: 32. That he who gave his own ſon to the death; will he not alſo with him give us all things.
That ſuch a confirming worke, Poſit. III was moſt ſpecially followed in the practize of the primitive times, and one of the great ends of the miniſtry of the Apoſtles and Evangeliſts, to have this faith of aſſent and doctrinal certainty therof, on its proper grounds and evidences, deeply founded in mens judgment; is ſo clear, as cannot come under debate. I. That this way did the great author of our profeſſion himſelf take, not only by the authority of his word, and the power and energy of grace, but with that convincing evidence and demonſtration of his truth to mens underſtanding, as might found alſo a firme and rational aſſurance hereof. II. That for this end, he did pray the Father, Joh. 17:21. and was ſo much preſſed herein, that ſo great an external demonſtration of the truth of the Goſpel, in the concord and unity of his people, might be kept clear, that the world might thus believe that he was ſent of God, and have a deeper conviction hereof ſerved on them, by ſuch an evidence. III. That one ſpecial intent of the Evangel of Luke, was for this end, Luke 1:4. that men might know not only the things themſelves by a naked relatation, but the certainty of theſe things, wherin they had been formerly inſtructed. IV. That herein did the miniſtry of Apollos ſo brightly shine forth, Act. 18: 28. and was then of moſt ſingulare uſe to the Church, by that clearneſſe of rational conviction and demonſtrative arguments for the truth of Chriſt, as the greateſt gain ſayers could not withſtand. V. That its ſure it was then without exception, expreſſly required of the meaneſt within the Church, to be allways ready to render the reaſons of their hope to all who ask; and not only to know what they did believe, but why they did ſo, as is clear 1 Pet. 3:15. yea that this could not be by bringing forth of internal evidences, for conviction of others, but to give them an account of the moſt cogent grounds and demonſtrations of the Goſpel, as might be moſt prevalent, and confirming to the weak, and leave others inexcuſable; and ſeems to have been then ſpecially preſſed in theſe primitive times, as a proper teſt of their Chriſtian profeſſion. VI. And we ſee herein alſo, how much theſe excellent Bereans were taken up, and were ſo highly commended of the H. Ghoſt, Act. 17:11. to know the demonſtrative part of Chriſtianity, and by its own evidence, with that intire harmony and conſent of the Scripture therin, and their being thus diligently intent in that comparing-worke of religion, to ſee the truth therof not ſingly and apart by themſelves alone, but in that joynt union and coherence, wherin they ſtand, each in their own room, for confirming and giving light to other. VII. That this was the way alſo, wherin the Goſpel did come to the Gentil church is cleerly shewed 1 Theſſ. 1:5. Not in word only, but as in power, and in the H. Ghoſt, ſo alſo in much aſſurance of underſtanding, upon its own evidence; which was that way, it did ſo wonderfully prevail over the world againſt nature, and ſtream of flesh and blood, that ſtood in the furtheſt oppoſition therto. VIII. That one of the greateſt ſervices of the Apoſtles in their viſiting the Churches, did expreſly ly here Acts 14:22. to confirme the ſouls of the Diſciples in the firſt place on the certainty of their faith, and then in exhorting them to continue in the ſame, ſo as they might follow the Lord, with the furtheſt light and aſſurance of mind, amidſt the great tryalls of ſuch a time. IX. That its this way alſo the world is rendred inexcuſable for their misbeliefe of the Goſpel, when under ſuch ſufficiency of means given for this end, by ſo great a diſcovery of the confirming evidences of its truth, ſo as they can have no pretence herein, but an obſtinacy and reſolution not to be convinced; on which ground doth our bleſſed Lord teſtify, that it was no want of light, upon the certainty of his truth, why men did not receive it, but that they loved darkneſſe better then light, becauſe their deeds were evil; & when ſuch clear, rational, and convincing evidences are laid open to their view, how moſt poſſibly can get theſe put by or rejected, is not eaſy to comprehend, but that a real irritation and torment of ſpirit, from ſuch clearneſſe of evidence, doth thus more tend to harden then convince.
That there is a continued neceſſity of ſuch a confirmation in the faith to this day, Poſit. IV what ever can be objected of ſo long a conſent and preſcription of time in the profeſſion therof, is fully demonſtrable on theſe grounds. I. Becauſe it is ſure, the Chriſtian faith doth ſtill need theſe aſſiſtances; and is a ſtrang miſtake, that only for Heathens, and Atheiſts, ſuch confirming evidences of the ſame should be adduced, but not for any under a viſible profeſſion, when the whole of divinity, and doctrine of our faith, is ſo full of demonſtrative arguments, for the dayly uſe of the moſt eſtablished Chriſtians in their paſſage through time. II. That as the higheſt motives to all ſerious godlineſſe and the moral duties of Chriſtianity muſt needs be from its known certainty to us, ſo is the continued uſe therof to be ſtill the ſame. III. That theſe numerous tryalls and conflicts of Chriſtians now, doe no leſſe call for ſome higher eſtablishment in the truth on which they muſt alone reſt, when all viſible props fail in their judgments, then of ſupporting grace; nor is it conceavable how men can this day walk in the light of any true joy and comfort, without a more ſollid aſſurance of their being on ſafe grounds herein then moſt ſeem to reckon. IV. Becauſe the revelation of the Goſpel and of an eternal ſtate in an other world, is ſo great and wonderfull as its ſtrang how this is not the higheſt intereſt of mens life, to have their faith more deeply confirmed on the furtheſt tryal of their ſecurity now by the way herein, who muſt shortly make ſo great a tryal therof at death; for if we were but once this length to ask our own ſoul, what the Chriſtian faith indeed is, and are thus called to believe, it could not poſſibly but beget ſome extaſy of wondering at the greatneſſe therof, and to reckon any light and implicit aſſent to the ſame as a degree both of Atheiſm & indifferency in this matter. V. Though there be no conflict with Heathens as in the firſt times, yet was ſuch a ſpirit never more aloft then it is now to take of all firm aſſent to the greateſt principles of truth, when Atheiſme ſeems to be at its ultimus conatus in the world, and we are fallen in ſo amazing an hower of the power of darkneſſe as makes theſe latter times more remarkably perillous and trying then the firſt. VI. Yea if ſuch a confirming worke, be one of the greateſt means to advance the repute and honour of religion, when its wonted awe and veneration is ſo far loſt, and to awake men to deeper impreſſions of its truth, when ſo few ſeeme now under any ſuch weight; then it is ſure there was never more need of the ſame then in this day.
That ſuch a ſervice to the Church, Poſit. V doth not only reſpect the more knowing, inquiſitive, and judicious part therof, but the meaneſt profeſſours of religion alſo, of whom this is neceſſarly required, is evident on theſe grounds. I. Becauſe each Chriſtian should have undoubtedly ſuch a ballaſt on their own ſoul, of the ſolid and rational grounds of their faith, as well as theſe of greater parts and induments: the promotting of which were it more deeply conſidered, I dare humbly adventure to ſay, should be found one of the choiceſt meanes to promot Chriſtianity this day. II. Becauſe this is not to drive any to doubt or queſtion the leaſt ſincere degree of aſſent, though it be not with ſuch ſtrenght of evidence as in others, nor can by that formal argumentation give the ſame accompt therof; ſince a few grounds this way may ſpecially help to ſome ſolid conviction and confirming of their mind, when they may be ignorant of many other cogent arguments for this end; but its ſure alſo the greater clearneſſe of evidence doth ſtill in the appointed way of means lead in to a more firme and ſtrong aſſent of the judgment, to the truth of our religion. III. Becaus the ſtrenth of the foundation in it ſelf cannot be enough if it be not with ſuch a known evidence, as men may build firmly and with aſſurance theron; nor hath the Lord thus only deſigned to give his people an infaillible and ſure teſtimony to adventure on, but that it should be made ſure alſo to them. IV. Becauſe none can in truth ſay that Jeſus is the Lord but by the H. Ghoſt, 1 Cor. 22:3. by which is not to be underſtood ſo much there, the neceſſity of ſupernatural grace, for a ſaving faith, but that none can give a true aſſent and confeſſion of the ſame, but from theſe grounds and arguments which are revealed by the H. Ghoſt unto men for this end; and as its ſure that theſe characters and evidences of divinity, which are imprinted on the whole revelation of the Goſpel, may be clear & demonſtrative to our judgment, ſo are they as truly divine, as the doctrine which is confirmed therby. V. Becauſe there can be no poſſible cauſe for credulity of the truth from any intricate obſcureneſſe of the ſame, when the Lord hath given ſuch great aſſiſtances to our faith to be as milk for babes as wel as meat to ſtrong men. And though it be objected that the furtheſt objective evidence of the Goſpel, with ſo clear and ſtrong a conveyance therof, is yet ſo little operative on moſt; the ſame might be ſaid alſo of the whole letter of the Scripture; but as this tends not in the leaſt to reſolve our religion into any meer exerciſe of reaſon, and leaves the whole worke of the Spirit, in its energy and operation therwith on mens ſouls, intire; yet doth it fully evince ſuch a ſufficiency of evidence with the Chriſtian faith, as makes any doubtfulneſſe herein ſimply impoſſible, through want of the greateſt advantage of means; yea ſuch as are of another kind then to induce only a probable perſwaſion of the ſame. VI. Becauſe it is one of the ſaddeſt ſymptomes of the preſent ſtate of religion, that ſo few almoſt in whole congregations can give any clear aſſent to the truth and certainty thereof, but to amazement both live and dye ſtrangers to the ſame, yea how many of theſe who are otherwiſe ſerious in religion, yet have their faith ſtarved this way, and are deſtitute of any ſuch ſupport; but as it is not the numberouſneſſe of profeſſours, but the ſtrength and ſolidity of their faith, wherein the Churches ſtrength moſt lyes, and hath more ſlowrished in a few ſuch to beget a greater awe and veneration of religion amongſt men, then at other times in the greateſt multitude; ſo is it the glory of divine truth, that it can ſubſiſt by its own proper evidence, and preſerve its ſtation in the worſt of times, when all external arguments does moſt viſibly ceaſe.
That its thus fully demonſtrable and clear, Poſit. VI how no ſimple inſtructing of men in the general principles of religion, can be the proper and adequate mean for ſuch a faith of aſſent to the truth thereof, on its own evidence, or anſwer that Apoſtolick pattern of laying the foundation, Hebr. 6:2. but that ſome ſpecial duties elſe are called for to ſo high an end; ſuch wherein not only that true primitive confirmation in the Chriſtian faith might have ſome practical uſe, but we might alſo hope therewith, for a more remarkable outletting of confirming influences of the Spirit of God. What is to be underſtood herein I shall humbly offer in a few particulars.
I. That it is one of the greateſt concerns of the miniſterial worke, and of the key of doctrine, to have all who heare the Goſpel, in the Firſt place preſſed to take religion ſo far to heart as to have a ſerious inquiry on the grounds and reaſons hereof, and thus to know their being on ſure ground herein, not becauſe they know not another way, but becauſe they know this is the alone way of truth, to which they dar truſt their immortal ſoul. II. That for this end the ſupreme truths of religion be repreſented with that certainty of evidence, and demonſtration, as both ſuch great and marvelous things does require, and the temper of ſuch a gainſaying age now calls for; and to have this preſſed more on mens judgment and conſcience, that the things of God, which are of the higheſt conſequence, reality, and ſubſtance, can have no poſſible reception by any implicit or probable belief thereof, nor can admit any pretence for the ſame, when the Lord hath given ſuch kind of proofes and evidence, as leaves mens darkneſſe herein, without any shaddow of excuſe.
II. That it peculiarly belongs to the Catechetical work of religion to take ſome accompt of the meaneſt profeſſours thereof, and with a ſpecial reſpect to the youth; of their faith of aſſent to the doctrine of Chriſt, on what grounds and certainty of evidence this is founded, and for their inſtructing therein, as well as in the general principles of religion; when one of the moſt ruining things to the Church lyes here, that the profeſſion of moſt is layed in ſo deep an ignorance, as they have almoſt nothing to ſay for the ſame, but a naked affirmation. I know the difficulty hereof for the weak may be objected, but without juſt cauſe; ſince as the prime truths of religion are few, eaſy and plaine for the meaneſt capacity, ſo alſo are the primary evidences and demonſtrations of our faith, if ſuch once with that deſire did ſearch after the ſame as for a hid and invaluable treaſure; wherein this reſpect should be ſtill had, to difference betwixt what is initial and of a more fundamental concern for the weak, and what may tend to an higher grouth and increaſe of others.
III. It should be of greateſt uſe and advantage alſo for the ſame end, that the young grouth now coming up in the Church were put to give ſome explicit evidence of their conſent and choice of the profeſſion of Chriſt, ſo far as may witneſſe a ratification of the baptiſmal covenant, now as their own proper dead, wherein they were implicitly ingadged in their infancy. Some ſpecial grounds and reaſons for this are; I. Becauſe God will have his ſervice freely entered in and upon choiſe, as that way which is moſt agreable to his honour; for as the covenant binds mutually, ſo doe the ſeals therof alſo, and therfor, upon our part is baptiſme a ſacremental oath of aledgence to God. II. Becauſe it tends to a more reſolute and firme adherence to the ſervice of God, that this buſſineſſe should be perſonally brought home to mens conſcience, eſpecially before their firſt admittance to the Sacrament of the Lords ſupper, and thus to ingadg them as Joshua did Chap. 24: 22. Ye are witneſſes againſt yourſelves herein, and they ſaid we are witneſſes. III. Becauſe this is expreſly held forth 1 Pet. 3:21. where baptiſme is called the anſwer of a good conſcience toward God, upon this ground, that ſuch then who were come to years of knowledge, were perſonally ſiſted to confirme by their own conſent that ſolemne ingadgment and dedication by Baptiſme to be the Lords, and therefor it is called foreign, which is vox juris, and ſignifies, ſponſio, & ſtipulatio publica inter Chriſtianum, & Dominum Chriſtum, as the moſt judicious Commentators on that ſcripture does clearly render; and ſo this was a ſpecial part of the primitive practize, not only with reſpect to ſuch, who were converted from Heatheniſme, but were born within the Church and partakers of that ſeal of Baptiſme in their infancy, to ſiſte them upon anſwer to that great demand of the Covenant, doe yow now conſent upon evidence and choiſe to be the Lords and to be a ſubject of his Kingdom, and embrace the laws therof, and doe yow thus in ſincerity and truth declare the ſame wherein you have a good conſcience before God. And of what bleſſed fruit and advantage should this be both for the increaſe and honour of the Goſpel, if this were more deeply taken to heart for ſome practical uſe, according to the rule, and primitive pattern in the Churches of Chriſt.
IV. It were ſpecially deſirable alſo, that there be ſome clear view and ſummary by it ſelf, of the moſt cogent grounds and demonſtrations of the Chriſtian faith, with reſpect both to the Doctrinal, Hiſtorical, and Prophetical part therof, and in that manner accommodate, as the meaneſt within the Church might have ſuch a help ſtill at their hand, and thus with the leaſt expenſe of time, be provided of ſuch arguments and reaſons, as should tend (through the bleſſing of God) not only to the furtheſt rational aſſent, and certainty of the truth of their profeſſion, but to give a moſt ſpecial ſupport of mind againſt that inward tryal of Sathans temptations and fiery darts this way; yea is ſuch a mean, that in the ſerious improvment herof by having ſuch evidences once brought in on mens judgment and conſcience, ſo as to ſee with their own eyes the truth of the ſame, I muſt humbly judge, there is nothing, next to the internal work of the Spirit, of this kind might tend more to promote the Kingdom of Chriſt in this day.
I shal but add this further on the preſent ſubject, Poſit. VII that as there are ſome more ſignal periods of time, to which a greater brightneſſe and increaſe of light hath reſpect under the New Teſtament, ſo doth there now ſeem to be ſome remarkable call and excitment, to ſuch a confirming work, in this day about the Chriſtian faith; when we may hope that a more ſolemne and reſtoring time of religion in the world, is on a near approach, (though all ſenſible evidence would ſeem to control this) and may be now more looked after, then prepared for, under any ſuitable impreſſion of theſe grounds for the ſame. I. That the promiſed time of the converſion of the Jewes doth aſſuredly draw near; and whatever be judged by ſome of the Lords immediate appearence herein by a miracle, yet is it unqueſtionable that nothing in the way of means could be more promiſing and hopeful to promot this great end, then in promoting ſo great a ſervice as this for the Chriſtian Church. II. That a greater extent alſo of the profeſſion of Chriſt amonghſt the Gentils, and renting of the vaile that is now over many dark nations, ſeemeth clearly inſured therwith; and what a hopeful evidence should this be if ſuch a publick and catholick ſpirit were more ſeen, how to advance the higheſt ends of religion on ſuch an accompt without reſpect to any partial or divided intereſt; yea that this bleſt zeal of God might in that manner appear to have the dark world get a more clear and convincing proſpect of the higheſt rational demonſtrations of Chriſtianity, as might through the Lords gracious concurrence bring men once to an inquiſitive and ſerious ſpirit about the ſame. Oh that ſuch may be thus raiſed up in this diſmal hower with ſomething of that ancient ſpirit, to travel with deſire for the ſalvation of mankind, and of whom it may be ſaid, as of bleſt Nehemiah, theſe are indeed come to ſeek the welfare of their people, in their greateſt intereſt. III. And this farther excitment we are now under for this end, in a time when Popery ſeems to be upon one of its laſt and greateſt aſſaults againſt the Church; ſince its ſo clear what ever tends to confirm men in Chriſtianity from their own tryal and inquiry upon the confirming evidences therof, muſt have the ſame native reſult, to make ſuch confirmed Proteſtants; yea nothing is more demonſtrable then that the method and grounds that are taken both to ingadge and fix men in the Popish profeſſion, have the ſame rational tendency to promot Atheiſm, and to give infidels the greateſt advantage to reject the profeſſion of Chriſt.