way they say They will not walke therein when hee bids them harken to the sound of the Trumpet they say We will not barken that they say unto God Depart from 〈◊〉 wee desire not the knowledge of thy wayes that God stretcheth forth his hands all the day long to a rebellioâ—s and gainesaying people that hee calleth and they refuse that they have eyes to see and will not see eares to heare and heare not that they resist the Holy Ghost that they Rebell and vexe his Holy Spirit that Christ would have gathered Ierusalem but shee woulld not that hee preached unto the Iewes to the end they might bee saved but they would not come unto him that they might have life with a thousand the like testimonies setting forth the stubbornnesse and hardnesse of mens hearts in rejecting this grace of God offered to them and despising the riches of his goodnesse that should lead them unto repentance All which places noting out unto us a sâ—all resistency are to be understood not of that Speciall grace whereby God intends to worke mans Conversion as our Adversaries pervert them but of that common grace in the ordinary Antecedents of mans Conversion whereby God calleth all unto himselfe Of which grace wee confesse that it may bee received in vaine that this talent may be hidden in the ground and become unprofitable as Scriptures together with lamentable experience testifie in three parts of â—oure that heare the Word unprofitably in those temporary outside seeming Christians who after illumination in the truth and much affection to goodnesse quite fallaway and after they have knowne the way of righteousnesse turne away from the holy Commandement given unto them So that by this fault all comes utterly to naught and they perish â—…ally in their naturall corruption But now the Elect albeit they are also disobedient and froward at the first yet God forsakes them not but in mercie goes on to perfect the worke that hee hath begun till Grace gâ—ts the victory over their Corruption Till that their outward fashionable sâ—vice of God bee turned into true spirituall worship their knowledge made effectuall to all holy practice their consciences sprinkled with the blood of Christ and freed from legall terrours their worldly sorrow turnd into godly griefe their slight wishes and hope of mercy changed into zealous prayers for and firme beliefe of Pardon their partiall and halting reformation of life turned into perfect and sincere obedience And thus farre of the ordinary preparations to Grace and how farre they are resisted I come in the next place to our Conversion it selfe Which is to bee considered two wayes 1. In actu primo as it is the worke of Gods Spirit on us renuing our corrupt nature healing all vitions infusing all vertuous inclinations into each faculty by which Habituall infused qualities they are disposed to all Spirituall and Holy actions This is the worke of God by his preventing grace 2. In actu sicundo as it is our worke converting our selves to God in all holy operations of Faith Love and godly Obedience which Acts we doe by the help of Gods subsequent and assisting Grace Of Conversion in both senses we are to enquire how farre it may bee resisted and hindered touching the first namely our Habituall Conversion in the infusion of all gracious habits this conclusion is to be defended That in our first Conversion or Sanctification wee are meerely Passive and cannot by any Act of ours eyther worke it our selves or binder Gods working of it This is apparant by the Scriptures which testifie unto us what our state is before Conversion what the worke of God is in our Conversion namely That wee are dead in sins Ephes. 2. 1. Col. 2. 13. Matth. 8. 22. Ephes. 5. 14. That we are blinde and very darkenesse in regard of Spirituall knowledge Rev. 3. 18. Ephes. 4. 17. 5. 8. Matth. 6. 23. Luc. 4. 18. Iohn 1. 5. Act. 26. 18. 1. Cor. 2 14. That our hearts are stony destitute of all sense and motions of goodnesse Ezek. 36. 26. 11. 19. Againe that Gods worke in our Conversion is a raising from the dead Ephes. 2. 5. Col. 2. 12. Rev. 20. 6. Iohn 5. 21. 25. A restoring of sight to the blinde Luc. 4. 18. A new generation and birth of a man Ioh. 1. 13. Ioh. 3. 3. Another creation of him Ephes. 2 10. Psal. 51. 12. 2. Cor. 5. 17. Gal. 6. 15. The giving of a new heart of flesh and taking away of the old stony heart Ezek. 11. 19. Out of which and many the like places wee conclude that a man can doe no more in the effecting or hindering of his first Conversion than the Matter can do in regard of the Forme to receive or reject it no more than Adams body could resist the entrance of the soule into it or Lazarus carkasse and the dead bones in Ezekiel could refuse the spirit of life's comming into them no more than an infant can hinder its owne conception and birth or the world the creation of it selfe no more than the bodies of those sick persons whom Christ cured by his word could hinder the restitution of health when Christ commanded them to be whole or the eyes of the blinde could nill the restoring of their sight or the aire that is darke can refuse to bee illightned in briefe a mans heart can no more hinder the worke of Gods grace in changing it out of stone into flesh than the body of Lots wife could resist the force of his power in turning it out of flesh into a pillar of salt Against this Doctrine of mans Passivenesse in his first Conversion our adversaries object many things qualifying the rigour of those censures the Scriptures give touching our utter disability eluding their force by many subtile shifts all devised onely to this purpose that our Conversion may not be thought to be altogether of grace but shared betweene the grace of God and some power of our owne To alledge and answer every cavill were a businesse of more length than difficulty unto them all in generall I answer That hee that takes a mans judgement touching mans abilities he followes the sentence of a blinde corrupt Iudge and that in his owne cause It is the Lord that judgeth us and it becommeth us to submit to his censure not to extoll our selves when hee abaseth us lest wee bee found lyers like those hypocriticall Laodiceans boasting that we are rich and increased with goods and have need of nothing when in the meane God knowes though wee know not how that we are wretched and miserable and poore and blinde and naked standing in neede of all things Wherefore let this truth alwaies stand firme that as no man can prepare himselfe by any strength of his owne effectually to worke his Sanctification either alone by himselfe or as a coworker with the Spirit of grace so no man can hinder
that prayer To give a reason of this different working why grace is bestowed on some presently at baptisme in others t is deferred till a long time after is to unlocke the treasurie of Gods secret counsells onely this wee may say that God will shew that no age is uncapable of grace and that he will bee glorified aswell in sauing some from falling into the fire as by pulling others out of it by the gentle and easie deliverance of one and by the more violent torments and panges of the New-birth in another that both wayes he may have the Thankes and wee the Benefit of this his grace and power 3. A Defence of the salvation of Infants dying before Baptisme against the Popish assertion to the contrary For this ground being certaine No uncleane thing shall enter in the kingdome of Heaven it followes by the law of contraries that whatsoeuer is cleane may enter thereinto But Infants such as are elect may be cleane and holy before their Baptisme as is manifest whether we respect the guilt of Sin or the corruption of it They are cleane from the guilt of originall sinne by the death of Christ which God hath accepted to their perfect justification long before they were borne They are likewise made cleane in part from the Corruption of originall sinne by the infusion of Habituall sanctity into their soules For being justified by Christ from the guilt and punishment of sinne what should hinder why they may not be sanctified by the Holy Ghost in part whilst they live and perfectly upon the severing of the Soule and Body when originall corruption is in a moment done away and the soule invested in the robes of righteousnesse fit for its entrance into happinesse Cannot this worke of Sanctification be wrought in them before Baptisme it may as well as after seeing it is not baptisme but the Spirit is the cause thereof whose worke is free and not so to be tyed unto that ordinance as they of the Romish Synagogue would make us beleeve but that hee may sanctifie the Elect sometime before sometime after and not alwaies at the present celebration of it Now if Infants thus justified and sanctified depart this life what should stoppe their passage to heaven It will bee vaine to object that they have not actuall Faith and therefore must be excluded Wee may aswell say they want repentance and therefore cannot be saved seeing the Scriptures make alike necessitie of both graces to our salvation And the objection holds aswell after Baptisme as before when yet all grant the salvation of Infants For t is a thing inconceivable and inexplicable how Infants should have Actuall Faith whilst they are not yet able to exercise any one faculty of their reasonable soule The truth is that the Habits of Faith and Repentance they have as of all other Spirituall graces infused into them which if they lived would also appeare by their actuall opperations but for that time they have not the Acts of those graces nor are they capable of them nor is it simply needfull they should have them The case is extraordinary and God as before they were hath pardoned them of their originall righteousnesse by the bloud of Christ so can hee aswell bestowe Holinesse and Happinesse on them without any actuall faith of theirs comming betweene as an instrument to receive both If this may not bee said touching such elect Infants I must confesse that unto me the knowledge of the salvation of their soules is as inscrutable as the fashioning of their tender bodies in their mothers wombe And this which hath beene said of Infants may be also applied to such as are Deafe or â—ooles having such naturall defects as make them uncapable of Discipline 4. A just apologie for the lawfulnesse of Childrens Baptisme against Hereticall impugners of the same For how can the Signe be denied unto them which have and enjoy the thing signified That which is signified in Baptisme is our Iustification by the blood of Christ our Sanctification by the Spirit of Christ. Baptisme is the Scale of both unto us and Infants may be partakers of both being washed from the guilt of sinne by the blood of Christ in whom they are reconciled to God and actually justified before him and also purified in partfrom the uncleannesse of sinne by the infusion of Grace from the Holy Ghost What then should hinder why these Infants should not also be washed with the water of the Sacrament thereof If it be demanded how wee can presume that Christian Infants have a part in the graces of Iustification and Sanctification I answer we have good warrant so to thinke from the Covenant and Promise of God that hee will be the God of the faithfull and of their seed But for Heathens and Infidells wee haue no such promise whereon to ground our judgement of Charity and therefore albeit some of them who are out of the Church may bee within the compasse of God selection yet seeing God hath excluded them by an apparant barre wee may not venture to give them the Sacrament of Baptisme till such time as they shall make profession of their faith and that by their appearing conversion wee may charitably judge they belong to the Covenant of Grace Now although of such as live within the Church we know for a certainty in the generall that many both of Christian parents are not faithfull and of Christian children that they have no part in Christ yet we may not exclude them from Baptisme because no man dares be so hardy as to passe his peremptory censure of this or that persons rejection in particular This is one thing if wee did know infallibly now that any one were certainely excluded out of Gods election and should never have benefit by Christs death such a one be hee Infidell or borne of the most Christian parents in the world wee ought by no meanes to baptize no more than wee may admit of that person to come to the Lords Supper that hath apparantly sinned against the Holy Ghost or as the Church doth with such as are justly Excommunicated who for the time of their open inpenitencie declare themselves publikely to have no Faith nor part in Christ. For it were a manifest mockery and abuse of this sacred institution to apply this Seale to a Blanke and to dip them in the water of Baptisme whom wee know shall never be washed with the Holy Ghost Further it helpes not the Caâ—abaptists a jot that when Christian Infants come to age and ability to make profession then wee may discerne and judge of their estate For that 's impossible no man can infallibly perceive by any words or actions what the Heart is whether there be in it true faith or not And so in this case if Baptisme should never bee administred till other men may judge of their Faith it shall bee afforded to none at all or if it be given to every one that professeth and saith hee
wee affirme that for that other generall faith in assenting to the truth of divine things because of Gods authority this faith as he had when hee was a Catholike so hee still hath it in part now he is an Hereticke and by the same faith he beleeved matters of Religion before his Heresie by the same he beleeves them afterward And those that are Heretickes indeed or such whom wee stile by that name let them bee asked why they beleeve such and such points of religion they 'le answer truly and resolutely they beleeve them because of Gods authoritie that hath revealed them in his Word and for such things wherein they dissent could they be perswaded the Scripture did teach the contrary they would for the same authority sake beleeve the contrary The Iesuite is yet urgent upon us and tells us that no Calvinist or Lutheran beleeves Gods authority but doubts of it Wee tell him againe that 's a foule slander and more than hee can make good yes that he will by a distinction too Gods authority considered Abstractivè in it selfe so indeed we doubt not of But Gods authoritie considered practicé in respect of the Church as it is proposed unto us by the Pastors of the Church so we doubt of it because wee admit not the judgement of the Church but follow our owne phantasie ibid. § 7. To this we answer that we passe very little to be judged Infidells upon such a ground because wee call in question the supposed infallibility and authority of the Romish Church We finde in Scriptures no such straight relation betweene her authority and Gods authority that if wee call hers in question wee must needs doubt of his Wee doubt not of the authority of Scriptures but we denie that the Romish Church hath any infallible authority of judging and interpreting them No one man nor all men ought to usurpe such authority over our faith And let the truth be judge who be the greater Insidells Calvinists and Lutherans that beleeve the Scriptures authority for its owne sake or popish Catholikes that will not beleeve but for mans saying Thus you have this second reason somewhat largely that Faith which our Adversaries call Iustifying is in Divells and ungodly men therefore it is not that justifying faith which the Scriptures speake of and appropriate unto the Elect Tit. 1. 1. Here it is but a vaine shift our Adversaries make to runne unto that poore distinction of Fides Formata and Informis namely that Faith may exist two wayes 1. Vt est conjuncta cum charitate ut in homine iusto and then Faith is called formata viva because Charity is Vita animae In this case Faith can Elicere operationes vitales seu aeternae vitae moritorias Gal. 5. 6. Faith worketh by Charity 2. Vt est separata à charitate quod fit in homine peccatore qui amissa per peccatum mortale charitate retinet fidem quamdin Catholicus est This Faith is called Informis mortuâ— nec potest habere operationes vitales seu meritorias Iam. 2. 17. Faith if it have no workes is dead in it selfe and ver 26. as the body without the spirit c. Becan tom 3. cap. 10. § 4. 5. 6. Thus they would have the quality and proper act of justifying Faith to be in reprobate men and divells but yet it doth them no good because t is without Charity Faith without Workes may be in its nature justifying Faith because t is an assent to the articles of Religion upon Gods authority but yet it justifies not because t is without workes Hereunto we reply that in this distinction there is not a syllable of sound doctrine nor yet of reasonable sense Thus much we grant that there is according to St. Iames. a kinde of â—aith without Workes namely a generall assent unto the truth of divine things but we denie that this kinde of Faith is for the substance one and the same with that Faith which is properly called Iustifying Faith without workes is of one kinde Faith with workes is of another not onely in regard of consequent because one hath workes the other hath not but in regard of their proper nature because the quality and acts of the one differ from the quality and acts of the other Wherefore in vaine doe they tell us that the same Faith is sometime with sometime without Charity Iustifying Faith is never without Charity and that which is is not Iustifying Vnto that conceit that Charity is the forme of Faith wee say t is Metaphysicall and such as no good construction can be made of it He saith Charity is Vita animae hee would say Vita fidei but take his meaning Faith lives by Charity as the body by the forme or soule Here 1. T is absurd to make one habite of the minde the forme of the other wee may as well say that Temperance is the forme of Liberality Each habite of the minde is distinguished by its proper object and actions and this the Schooleman cap. 18. quaest 2. § 3. grants in the strict sense 2. How doth Faith live by Charity We say it lives with Charity as its fellow-grace not by Charity as its soule We say without Charity it is dead yet t is not Charity that gives it life The Iesâ—it saith it doth for being joined with it Faith can elicere vitales operationes performe vitall acts Yea but what are these actions Faith hath but two acts 1. proper and immediate viz. Credere seu Assentiri 2. by consequent Iustificare Neither of these comes from Charity even by these mens owne doctrine Not the first for Catholickes without Charity may assent to the articles of Faith for Gods authority sake Not the second for to Iustifie in the Popish sense is to Sanctifie of a bad man to make a good Now how absurd is it to say Faith by Charity Iustifies i. e. Faith by the love of God and our neighbour sanctifies us or taking Charity for the Act not the Habite Faith by good workes of prayer fasting almes-deeds c. sanctifies us Both these are senselesse propositions for t is manifest that hee who hath Charity i. e. loves God and his Neighbour and doth good workes is not as yet to bee sanctified and made good of bad but is thereby sanctified already T is true that Faith is one part of our sanctification or inherent grace and Charity is another but neither doth Faith sanctifie by Charity nor Charity by Faith but we are sanctified by both together If there by any other vitall acts of Faith they should have beene named The glosse which the Iesuit addeth whereby he interpreteth what hee meaneth by vitall operations viz. aeternae vitae meritorias such as deserve eternall life carrieth with it as absurd a sense as the other Thus Charity is the forme and life of Faith i. e. Charity makes the acts of Faith to be Meritorious sâ—il our love of God and man or our good
abates more or lesse or as there is greater necessity and use of one grace more than another For the case is not altogether alike in our New as in our Naturall birth here all parts are nourished alike and grow proportionably unto full perfection if the body be healthy and of good temper But in the birth of the new creature it is otherwise he is crazic and sickly from the very wombe and first conception infirmity and corruption hangs upon every joint and limbe of him so that although life be in every part yet every part thrives not equally nor is alike active in its operations It s with him as with instants that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syderati planet strucken or as wee say taken with some ill aire in whom some parts grow wearish and withered whilst others grow strong and lusty All grow and have life but those more slowly and weakely which diversity make the body somewhat deformed though not monstrous So in Grace every faculty is quickened with spirituall life and strength and yet one may have a more free exercise of this gracious power than another which may bee hindered and kept under through some stopping of the Spirit some ill humour unpurged some corrupt custome company or example inclining it another way And this appeares by manifest experience of that great diversity of the degrees of grace which are found even in one regenerate man who many times proves eminent in some one or few graces yet in others attains but to a very meane mediocrity This distinction between the Vnity of the Habit and Multiplicity of the Operations of Grace infused may be further cleered by comparison with other things as namely with originall justice and originall sinne That was but one Image of God ingraven universally in Adams whole nature possessing and sanctifying every part which were thereby disposed at all occasions to all convenient and due operations without let This also is not a particular but universall depravation indisposing all parts to good ill-disposing them to naught Which as originall justice should have beene is in all infants together with life but shewes it by degrees and with much diversity as with increase of yeares custome of education force of temperature strength of temptations provoke and inslame it So our sanctification being the restoring of originall righteousnesse and doing away of originall corruption is for its inherence one generall habite sanctifying all at once and working in every part a gracious disposition to its proper holy performances though the execution it selfe be with much variety as also hinderance and difficulty by reason of the contrary habite of corruption Againe health is not a particular but universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or right temper of the whole body which in divers parts hath divers names by which every part workes diversly and all orderly In a universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary And such are the habites of grace and corruption Lastly as the reasonable soule in infants hath all its faculties entirely though the exercise of each of them appeare not but in time by degrees so in our regeneration grace is entire even in its infancy and first birth though the operations of it are more or lesse according to our growth in Christ. Now to make application of this to our enquiry touching the originall of faith you may perceive by what is spoken Whereof faith is a part and When faith is wrought in the soule Namely that faith is a part of our sanctification that faith is wrought in the soule then when we are regenerate by the infusion of the habite of grace into our whole man This will appeare if we distinguish between 1. The habite of faith which is in generall the renued quality of the soule whereby it is made able to discerne and yeeld assent unto and also willing to put affiance in all divine truth revealed 2. The act of faith when the understanding and will do actually know and relie upon Gods truth and goodnesse This is a fruit of the former and followes it in time the former is a branch of the Image of God restored unto us a streame of the common fountaine of sanctification whence all graces slow a part of our inherent righteousnesse as is most apparant It being impossible that the understanding and will of man should bee effectually inclined towards their spirituall and supernaturall object to give credence and put confidence in it untill such time as they bee first rectified by grace and purged from their habituall inbred blindnesse and rebellion Which change when it is wrought in the soule by the Spirit of grace sanctifying and quickning it in all the powers thereof with spirituall life then follow those living actions of Faith Hope Love c performed by the strength of inherent and assisting grace Wherefore wee are not to imagine that faith is infused eyther Before or without other graces or that the soule is not at the same time and as soone disposed to love feare God as to beleeve in him or to Humility to Patience to Charity to Repentance as for Faith The seed of all these graces is sowne at once and for their habites they are coâ—vall stemmes of one common roote of inherent sanctity though yet some of them shoot up faster and beare fruit sooner than other Those that doe so are the two principall graces of Faith and Repentance the actions of both which seem to appeare first in the regenerate which of them shew first I will not now dispute but certaine it is that the regenerate soule workes here most lively and stirring and after the infusion of spirituall life the pulse beates strongest in those arteries The reason whereof I take it is the singular use of these two graces arising from the manner of our conversion which being wrought by the sight of sinne and misery on the one side and the representation of grace and mercy on the other of necessity drawes the newly-regenerate soule by strong motions immediately to conceive sorrow for and detestation of its sinnefull misery and also to a vehement desiring and looking after the promise of grace which may bring it deliverance from an estate so damnable But in this point of the priority of one grace before another wee may not be too bold nor curious for as the working of the holy Ghost is secret and wonderfull in making us wild gourds partakers of the sap and sweetenesse of the true Vine so is it not possibly observable in all or the most where and in what branch this sap first buds forth into blossomes and fruit Hence this conclusion is to be observed 1. That Eaith properly is not the roote of all other graces nor the first degree of our sanctification and spirituall life Take faith in which sense we please for the Act or for the Habit If for the Act the Habite is Before that and the roote of it If for the Habit
that is not Before but a part of our sanctification nor yet a solitaty Habite infused alone by it selfe but together with the Actus primi or Habits of all supernaturall graces whatsoever T is true in some sense that before faith there is no life nor sanctity in the soule because faith is a part of our life of grace and of sanctity But there are other parts too Hope Charity c. and of these it may be said as well as of faith there 's no grace in the soule till hope charity be wrought in it All are parts of our spirituall life wrought together For as the corporall so the spirituall life is not one distinct but omnes actus primi of every faculty whereby it can worke regularly And though in the body some part may live alone and others bee dead yet in our spirituall life t is farre otherwise all powers are quickned and live together where the habit of one grace is there are all and as soone all as one every Faculty being rectified as well as any and all the operations of each faculty tending to all its objects renued as well as any one operation directed to some one object Wherefore I see not under correction of quicke eyes how Faith can bee accounted the roote whence spring all other fruits of righteousnesse the efficient cause of our sanctification the onely pipe through which the waters of life flow into the soule that first-borne grace in our spirituall regeneration so much that before its actuall operation there is no jot of spirituall life and sanctity in our hearts Many divine Elogies are given to faith in the Scriptures but none such as to cause us to make it the fountaine of all graces That the heart is regenerate before the act of beleeving and other graces wrought therein together with the habit of faith may appear by these reasons 1. It is the true and generall doctrine of all Divines that actuall faith is never wrought in the soule till besides the supernaturall illumination of the understanding the will bee also changed and freed in part from its naturall perversnesse For till this bee done t is utterly impossible it should ever embrace the promise Now the doing away of this ignorance and rebellion what is it but an effect of the grace of sanctification implanted in the soule by which it is sweetly and freely inclined to all heavenly things 2. To beleeve is an action of a man living by grace not dead in sinne The soule therefore is first endued with the life of grace before it can performe this living action 3. There can be no reason given why in our regeneration it should bee necessary first to have faith before we can have any other grace of sanctification no more than that it should be needfull to have some other grace before we can have faith or why we are more fit being unconverted to receive the grace of faith rather than any other grace as of repentance c. A man unregenerate having no preparations at all to any grace is alike disposed to receive every one and so there is no difference on mans part If any say that the Spirit which must worke other graces is not received till wee doe actually beleeve in so saying he confutes himselfe it being most apparant that the Spirit is given to men incredulous to the end to make them beleevers and no man should ever bee converted were not the holy Ghost given to him whilst he is unconverted to worke his conversion Now God that for Christs sake gives faith unto us when we had none without any predisposition in us to receive it can and doth for the same Christs sake give us all other graces as well at the same time 4. It cannot well bee shewne how faith produceth all other vertues in us seeing that all habites of grace are infused not acquired and one habite cannot produce another nor doth one habite bring forth the operations of another T is true that faith lends a hand to helpe forward all gracious actions and does much in their guidance and direction but t is like as the understanding guides the actions of the will and inferiour faculties or as prudence moderates the actions of all other morall vertues which actions notwithstanding come from their proper faculties and habites as their immediate principia and fountaines But of this point more at large when we come to shew the dependance that obedience hath upon faith Against this may be objected That we live by faith Gal. 2. 20. that by faith Christ dwells in our hearts Eph. 3. 17. that through faith we are risen with Christ Col. 2. 12. that by faith we receive the holy Ghost Ioh. 7. 38 39. Eph. 1. 13. So that we have no life till we be in Christ no being in him til we have faith to beleeve on him no sap from the vine no vertue from the body till we be united as branches as members which union is by faith onely no Spirit of grace to give us life till wee have faith to receive it In briefe thus Christ by his Spirit is the author of all our spirituall life sanctification But till we beleeve wee have no participation nor fellowship with Christ and his Spirit Therefore till wee beleeve wee have in us no life at all consequently by faith we are made partakers of all life and grace To which I answer We must carefully distinguish betweene a twofold Vnion and Communion we have with Christ. 1. By the Spirit on his part for Christ as by his Death he is the meritorious cause of life and grace unto the elect so by his Spirit he is the onely efficient of life and grace in the regenerate To whom whilst they are yet dead in sin and destitute of all grace so as they neyther doe nor possibly can beleeve Christ sends his Spirit which breathes life into them changes and purifies their nature by working all holy and rectified abilities in every part Now this first worke of the Spirit creating of grace in the soule doth most apparantly precede not onely the act of beleeving but the habite also for the habite it selfe is infused by this worke And therefore it is also manifest that before all faith we have and must have some participation with Christ even to this end that wee may have faith But this union with him is wrought meerely by the holy Spirit which is that band whereby Christ knits himselfe to us communicating all gracious and quickning vertue from himselfe to us and thereby making us living members of his body 2. By our faith on our parts when being quickned by infused grace wee actually apply our selves to embrace the promise and to relye upon Christ onely And here wee knit our selves to Christ resting upon him alone for all comfort By which uniting of our selves to Christ wee receive a greater increase and larger measure of grace from
is exceeding weake The tree must be good before it bring forth good fruits True but what makes vs good trees our Iustification or our Sanctification Surely our Sanctification For though by Iustification wee are accounted good and Holy before God yet wee are not so in our Selues but most euill and Corrupt till we bee indewed with the grace of sanctification And then only wee become Good trees fit to beare the fruite of good workes so that the reason is in effect as if he had said we must first be Sanctified before our workes be Holy and that 's true for euen to Beleeve is a good and Holy worke and therefore though it goe before Iustification yet of necessitie presupposeth Sanctification 2. That faith is suâ—b an instrument of making vs partakers of the Benefites of Christs Mediation as is neither absolutely necessary in al. the Elect nor yet simply anteceding all manner of participation in those benefites That it is not absolutely necessarie in all appeares in the Elect dying infants who enjoy all the benefits of Christs merits in their Iustification Sanctification and Glorification without this instrumentall meanes of their actuall Faith as wee shall see more at large anon That Faith doth not simply precede all manner of Participation with Christ appeares by a double benefit wee enioy by and from Christ before such time as wee doe beleeve 1. Our Sanctification wrought by the Spirit which from Christ convaies Life and Grace into our Soules when wee were utterly devoid of all both Faith and other graces as hath beene shewed before at large And this is the first benefit of Christs death bestowed on us before we so much as aske it 2. Our Iustification in Gods sight which euen long before we were borne is purchased for vs by Christ. For t is vaine to thinke with the Arminians that Christs merits have made God only Placabilem not Placatum procured a freedome that God may be reconciled if hee will and other things concurre but not an actuall reconciliation A silly shift devised to uphold the libertie of mans will and universality of Grace No t is otherwise the Ransome demanded is paid and accepted full Satisfaction to the Diuine justice is giuen and taken all the sinnes of the Elect are actually pardoned Gods wrath for them is suffered and ouercome he rests contented and appeased the debt book is crossed and the hand-writing cancelled This grand transaction betweene God and the Mediator Christ Iesus was concluded upon and dispatcht in heaven long before we had any being either in Nature or Grace Yet the benefit of it was ours and belonged to us at that time though we never knew so much till after that by faith wee did apprehend it As in the like case Lands may bee purchased the Writings confirmed the estate convayed and settled vpon an Infant though it know nothing of all till it come to age and finde by experience the present commoditie of that which was prouided for him long agoe And the reason of all this is because it is not our Faith that workes Gods reconciliation with us but Christ beleeved on by our faith Now his Merits are not therefore accepted of God because we doe beleeve but because they of themselves are of such Worth and sufficiency as doe deserve his most favourable acceptance of them for vs. And what reason have we then to thinke why they have not alwaies procured aswell as deserved Gods love and actuall reconciliation for the Elect not only before their faith as in all but also without their faith as in Infants I proceed to the second cause of our Conversion viz. the Efficient cause which really produceth it and that is the Holy Ghost in whose person not excluding the Father and the Sonne this worke of Sanctification is peculiarly terminated This blessed Spirit are those two golden pipes through which the two Oliue branches emptie out of themselues the golden oyles of all precious graces into the Candlesticke the Church as it is Zach. 4. For which cause all the Graces of God are called the Fruites of the Spirit Gal. 5. 22. and Eph. 5 9 For the Fruit of the Spirit is in all goodnesse and righteousnesse and truth yea the whole worke of sanctification and renued Grace is styled by the name of the Spirit Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh id est Grace fights against corruption and this opposeth against Grace In respect of this opperation which the Holy Ghost hath in Sanctifying the Elect he is in Scripture set forth vnder a double Similitude of Water and Fire which are Elements most apt to cleanse The similitude is from the custome of the Leuiticall Purifications which were done by the use of both Elements For all vessells and utensills polluted by any legall uncleanenesse were to bee purged by Water if they were of wood but by Fire if made of metall or other materialls that might endure it as you may reade Num. 31. 23. So what euer filthinesse cleaves unto us or how deeply soever incorporated into our natures the Holy Ghost by his most blessed vertue as by water washeth away as by fire consumeth Then I will poure cleane water upon you and yee shall bee cleane from all your filthinesse and from your Idols will I cleanse you saith God unto the Church Ezech. 36. 25. And what is this water in Verse 27. he interprets himselfe in these words And I will put my Spirit within you Hence wee are said to bee baptized with the Holy Ghost Ioh. 1. 33. to bee baptized by one Spirit into one body 1 Cor. 12. 13. to bee borne of water and of the Spirit Ioh. 3. 5. Which baptizing of washing by the Holy Ghost is in plainer tearmes our Sanctification wrought by his power cleansing us from inherent corruption and creating in us Purite and Holinesse as is cleare out of that of the Apostle 1 Cor. 6 11. And such were some of you but yee are washed what 's that the next words tell us But yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God Hence the bestowing of the abundant gifts of the Holy Ghost is metaphorically described by Effusion or pouring out as Esa. 44. 3. I will poure water upon the thirsty and flouds upon the dry ground I will poure my Spirit upon thy seed and my blessing upon thy buds Ioel 2. 18 I will poure out my Spirit vpon aâ—l flâ—sh fulfilled Act. 2. For that other appellation of Fire we haue it expresly Mat. 3. 11. Hee will baptize you with the Holy Ghost and with fire and implied Marc. 9 49. Euery man shall bee salted with fire and euery sacrifice shall be salted with salt Grace therefore is of a diuine off-spring the immediate effect of the all-powerfull vertue of Gods Spirit whereby he replants inherent Holinesse in our Soules having purified them from
all Vncleannesse to make us holy vessells of pleasure fit for the seruice of Gods Sanctuary Now whereas this worke of the Holy Spirit is by divines called Donatio Spiritus Sancti the Giving of the Holy Ghost that we be not mistaken you are to note briefly that the Holy Ghost is said to be given two waies 1. In his Essence and Graces both together and so was he given to Christ the Head of the Church in whom dwelleth the fulnesse of the Godhead bodily or substantially whom God hath annointed with the Holy Ghost and with Power and that above all his brethren having given him the Spirit without measure 2. In his Graces and Vertues only and so is hee given unto the Church the body of Christ. Touching this Sending forth of the Spirit into the hearts of the Elect the inhabitation thereof in their hearts how they are said to bee the Temples of the holy Ghost and Partakers of the Divine nature albeit it be most true that the Holy Ghost being God must needs be present euery where by his Essence yet I take it to agree best with Christian modesty to let passe curious speculations about such sacred mysteries and to rest our selues contented with this that it sufficeth abundantly for our comfort if wee enjoy his Gracious presence replenishing us with all heavenly vertues and Consolations Now this donation of the Spirit in his graces and vertues is double 1. One respecting the publike when an extraordinarie measure either of Inferiour gifts or of Sanctifying graces is bestowed upon some men for the greater benefit of the Church in common And this was more peculiar to the times of the Primitive Church Of which donation of the Spirit you may read Ioh. 7. 39. Act. 2. Act. 19. 2. 6. Eph. 4. 8. 11. 2. Another in regard of the Private good of every Elect person when the Holy Spirit is given to him effectually to call convert and sanctifie him And this only is that giving of the Holy Ghost which wee now seeke after when the power of that Holy one overshadowes our soules and by the immortall Seed of his owne most gracious vertue frames in us the New man created according to God in Righteousnesse and Holinesse Let this suffice concerning the Causes of our Conversion which are briefly wrapped up in that of the Apostle Rom. 5. 5. The love of God shed abroad in our hearts by the Holy Ghost which is given unto us I goe on to the next circumstance viz. The manner how it is wrought in us To inquire in what manner the Holy Ghost breathes into our Soules the Supernaturall life of Grace is a scruteny as difficult as to search whence and whither the winde blowes or for a dead man raised up to tell how life and sense came into him or for a man borne into the world to describe in what manner each of his members was fashioned in the wombe There is not I suppose any mortall man not inspired with speciall revelation that can declare unto us this Way of the heavenly spirit any more than the skilfullest Anatomist the Way of the earthly spirit nor how the bones doe grow in the wombe of her that is with childe as Saloman speakes Eccle. 11. 5. To tell the moneth day or houre wherein they were converted is in most converts impossible in all of exceeding difficult observation though I denie not but the time may be in Some of sensible marke But euen in them or others to shew us by which way the Spirit went out from God to speake unto their hearts by what secret motions it moued upon their soules how and in which parts its quickening and sanctifying vertue gaue life and heat unto them we cannot expect from them any declaration of that which they had no power to obserue Doe not looke then I should make knowne unto you the manner of that in you whereof I am ignorant in my selfe This I trust that thorough the grace of our Lord Iesus Christ both you and I may say with the blinde man in the Gospell One thing we know that we were blinde but now we see we were dead but now we are aliue we were lost but are now found we were darkenesse but are now light in the Lord albeit how our eyes are opened and illightned how we were recovered from our wandring in the vale of death wee cannot in euery particular exactly recount Blessed is hee that findes this change in himselfe and farre more blessed than they who betray themselues to have no part in the worke by their pride and bitternesse in quarrelling the manner of it who as the learned Moulin censures not too sharpely are themselues ledde by a reprobate Spirit whilst captiously and carnally they inquire after the working of Gods Spirit There are neverthelesse two things in the manner of Graces plantation in us which we may descry because the Scriptures have discovered them unto us namely 1. That this Plantation of Grace in us is meerely Supernaturall 2. That this Plantation of Grace is Constant Durable not to be rooted up again two circumstances about the infusion of Grace into mans heart so necessary to be well observed as nothing more Because in the one lies the foundation of all Christian humility we having nothing but what we have received on the other depends all our unconquerable comforts in this our pilgrimage that we have so received grace as wee shall never lose it again In both these Sathan hath not beene wanting by his instruments men of corrupt mindes to pervert sound doctrine and poyson religion even in the roote advancing the wisedome of the flesh against the power of Gods Spirit filling the heart with proud imaginations by ascribing so much unto the Sufficiency of its owne naturall Abilities in point of Convesion as it need not be much beholding to God for his grace and againe breeding in the soule terrors unsufferable and fearefull doubtings of its perseverance in grace received upon the apprehension of no stronger support in grace than the reede of mans Free-will which having received may as easily reject grace and having made them may by the same power eternally undoe them againe So looke how men are exalted in pride on the one side as low are they throwne downe in discomfort on the other side and scarce is there any point of religion wherein we may erre more easily and dangerously Well then let this be our first conclusion touching the manner of our conversion that The Grace of Sanctification is wrought in the Elect in such a manner as is meerely Supernaturall id est above the strength without the concurrence of any abilities of our corrupted nature God though a supernaturall agent yet worketh many things by naturall meanes and in a naturall manner whilst hee doth but only giue his assistance and co-working power to with the naturall abilities originally planted in every creature And then though we denie not Gods
after its future estate conclude after diligent search that as yet it hath neyther part nor portion in the inheritance of grace or glory Be assured that conscience will not lye and flatter at such a time and that where it findes no reformation of manners no change of the heart no puritie in the affections and desires no sense of the powerfull worke of the Spirit of Grace conscience will not spare to tell such a man to his face That he is a man of death prepared against the day of slaughter one hated of God detested of Saints and Angels living without communion and fellowship with Christ and so in a continuall expectation of Gods vengeance to fall on him in hell assoone as death shall strike him to the ground This will put the heart into a cold sweate and make the powers of the soule to shake specially when it shall looke about to all those things whence succour may seeme to be had and then shall finde it selfe utterly forsaken by them in its distresse Againe consider with me that no stranger can partake or perceive the unspeakeable joy of that heart which upon the like examination finds it selfe to be translated out of the bondage of Corruption into the libertie of Grace washed from its uncleanenesse by the Holy Ghost linked in communion with the Saints and body of Christ and sealed with the Spirit of promise to the assured Hope of everlasting happinesse If any thing can these thoughts will melt the heart into most humble thanksgiving and make us fall on our knees and with hands and eyes lifted up to him from whom our help commeth to confesse with the holy Prophet I was brought low but thou hast helped me I was in thraldome but thou hast loosed my bonds the sorrowes of death compassed mee and the paines of Hell gat hold on mee I found trouble and sorrow but thou hast delivered my soule from death mine eyes from teares and my feete from falling What is now my duty I will offer to thee the sacrifice of thanksgiving and call upon the Name of the Lord My soule praise thou the Lord and all that is within me praise his holy Name And againe My soule praise the Lord and forget not all his benefits saith the same holy David Psal. 103. 1. 2. But wherefore was all this contention of Spirit why this striving with utmost endeavour to bee thankefull Oh there was good cause Grace was worth God-a-mercy and t is for that this holy man thus strives to bee thankefull to God who forgave all his iniquities and had healed his diseases Certainely where so undeserved mercy in such desperate misery in that shewed upon a wretch as not onely to free him from all evill but also put him into the possession of all blessednesse where this grace workes not the heart to Thankfulnesse and Humility it is most apparant that such a heart knowes not what such Grace meanes For our selves let us shew forth these vertues of the Spirit which hath converted us and dwells in our hearts let 's looke to the rocke out of which we were hewen to the pit whence we were digged consider what wee were and should have beene what we are and shall be and then take we up that most modest speech of that noble Athenian Captaine in the midst of all his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how great basenesse and misery to what great glory and blessednesse are wee advanced Make wee our confession with Iacob With my staffe I came c. and the Israelites Deut. 26. 5. A Syrian was my father ready to perish c. And now let us in like manner make unto God our thankefull acknowledgement and say in the words of the Prophet O Lord wee confesse unto thee that our father was an Amoâ—ite our mother an Hittite that our birth is of the land of Canaan wee were borne bond-slaves and children of the curse In the day of our nativity our navell was not cut we were not washed with water not salted with salt nor swadled in clouts none eye pitied us to doe any of these things unto us and to have compassion upon us but wee were cast out into the open field to the contempt of our persons in the day that wee were borne Onely thou O Lord when thou passest by and sawest us polluted in our bloud hast had mercy on us and saidst unto us Live even when we were in our bloud thou saidst unto us Live Of vile thou hast made us Honourable of sinnefull Holy of miserable Happy Wee praise thee wee blesse thee and wee beseech thee to finish the good worke thou hast begunne and as by thy mercy thou hast brought us into the kingdome of Grace so by thy power preserve us through faith unto thy Kingdome of Glory Amen I proceed to the third Circumstance considerable in this point of our Conversion namely the Subject wherein it is wrought Now this in generall is the Elect and they onely whom onely God hath called to glorie and vertue appointing them to that as the end preparing them unto it by this as the meanes I shall need to name vnto you but one place for proofe hereof and that 's Rom. 8. 30. Moreover whom he hath predestinate them also hath he called whom he hath called c. The linkes of this chaine are so surely fastned together that no power of hell no wit of man may breake and sunder them Whom God fore knew he predestinated to be made like to the image of his Sonne in grace and glorie whom he hath thus elected before all time those in due time he calls or converts those he justifies those he glorifies Wherefore Sanctification Iustification and Glorie are bounded within those limits which Gods predestination or election hath prescribed unto them extending to no other persons but such only as haue their names written in the booke of life and are enrolled in the List of Gods eternall election But this generalitie of the Subject is yet more particularly to be differenced The Elect in this life are of two sorts 1. Infantes Infants whose age permitteth them not the knowledge of good or actuall practise of evill 2. Adulti Such as are of age who may both know and doe eyther good or evill Both these are the Subjects of Conversion or Sanctification but with some difference in the circumstances or maner of working it in them Which will thus appeare our Vocation unto the state of grace is double 1. Inward in the worke of the Spirit of grace upon our hearts regenerating and sanctifying them by the infusion of Holinesse Now though this be properly a Worke yet it is metaphorically termed a Voyce or Calling whereby the Spirit speakes unto our hearts and perswades us to Obedience But you must know that this inward voyce or speaking of the Spirit to the heart of a man unregenerate is much more than a bare suggestion of some thing to bee done by him it
may by naturall helpes then God is ready and bound in equity to give him Greater grace Well what is this further or Greater grace T is the Supernaturall light of the Gospell and knowledge of Gods will in Christ. So then here 's the conclusion Before all knowledge of God in Christ a Heathen man may so bestirre himselfe in the use of Naturall helpes that he may convert truely unto God knowing and serving him rightly in part and upon his so doing God will give a new supply of grace to perfect what is begun I cannot well say whether these things deserve a serious refutation which had they beene defended in former ages would sure have beene rejected with scorne and laughter but seeing in these times wherein men grow wanton and use neither Grace nor Nature as they ought to doe seeing I say the Bond-woman is advanced equall to the Free-woman the servant set up in honour to the disgrace and contumelie of the Mistresse it shall not bee I hope amisse to take a little pains in examining the Dignities Abilities of Nature that shee being compelled to keepe her old ranke Grace in all things may have the sole preeminency And after wee will in a word or two examine the force of that Obligation wherein the Arminians say God stands bound to Nature to give her a larger portion of Grace upon triall had of her good behaviour To come therefore to the first viz. The Sufficiency of meer nature in the Heathen to worke in them true Conversion in part for the confirmation hereof three speciall passages of Scriptures are alledged First that of Rom. 1. 19 20 21. That which may be knowne of God is manifest in them for God hath shewen it unto them For the invisible things of him from the creation of the world are cleerely seene being understood by the things which are made even his eternall Power and God-head so that they are without excuse Because when they knew God they glorified him not as God neither were thankefull c. The second is that in Rom. 2. 14. For when the Gentiles having not the Law doe by Nature the things contained in the Law these having not the Law are a Law unto themselves Which shew the worke of the Law written in their hearts their conscience also bearing witnesse and their thoughts the meane while accusing or else excusing one another The third is that place Act. 14. 16 17. Who in time past suffered all Nations to walke in their owne waies Neverthelesse he left not himselfe without witnesse in that he did good and gave us raine from heaven and fruitfull seasons filling our hearts with foode and gladnesse From hence this argument may be framed The booke of Nature and Providence cleerely shewing what God is in himselfe in his Nature and Attributes his eternall Power and Godhead and what hee is to us in his Goodnesse and Gracious bounty together with the booke of Conscience dictating unto vs what duty it is wee owe to God or Man in doing of good or forbearing of evill these two bookes are a sufficient direction for man to glorifie God and become thankefull But all the Gentiles had the direction of these bookes of Nature Providence and Conscience as appeares by the places alledged Therefore the Gentiles had a sufficient direction for the worshipping of God and for to make them thankefully obedient Which helpe because they followed not when they might but detained the truth in unrighteousnesse they are therefore justly left without excuse in their idolatries and ungodlinesse of liuing The answer to this argument depends upon the deniall of the major proposition and the right explication of its contradictory which is this The knowledge of God and goodnesse whereto a meere Heathen devoid of all Supernaturall helpes may possibly attaine by contemplation of the works of Creation and Providence and by the light of his Naturall conscience is not sufficient to convert him to the right worship and obedience of God That this may appeare be pleased to afford me your patience whilst once for all we take a generall survey of the State of a meere naturall man living out of the Church utterly destitute of all Supernaturall helpes and whilst of such a one we doe inquire how far he may goe in Religion in the knowledge and practice of Piety In which search we are for our more distinct proceeding to examine 1. The Knowledge of the Heathen how farre they might proceede by the helpe of a meerely naturall understanding in the knowledge of Divine things 2. The Effect which this knowledge may worke in them in regard of practise and obedience to what they know Touching the former there may bee a twofold consideration of it 1. How farre the Heathen have gone 2. How farre they might have gone in the knowledge of God and Godlinesse if they had carefully used all Natures helpes For this question is defined in too narrow a compasse if we go no farther than the Hypothesis taking an Historicall view of the Heathens knowledge by those records of it that are remaining upon their writings Wee must ascend higher to the Thesis to see what they might have done more than they have or at least whether they have done that they could It is not to bee doubted there were and are among the Heathen many who besides the common and ordinary gifts of Nature had extraordinary abilities and endowments by a speciall though not sanctifying grace of God whereby they were fitted in a singular manner for the finding out of the most secret hidden principles and conclusions in all learned arts and for the wisest application of them to all manner of practise A point easily demonstrable if we consider the singular excellency of some few in all times above the common pitch of mans ordinary condition though not above that whereto meere Nature is advanceable Which whether it depended partly on some peculiar temper of the body and spirits not usuall partly on the speciall gift of God or both it alters not the matter this being certaine that these rare priviledges exempted not the possessors of them from being Naturall men and no more Now whether such as were thus in the best manner qualified did imploy themselves in the search of the best that is Divine things it may justly be doubted if wee ghesse at former times either by the monuments of them or by the temper of this present age Wee may now see and if such did not scorne to be pitied wee would lament the unhappinesse of our finest rarest and most Heroicall wits who doe generally spend themselves in matters of meaner and inferiour excellency and most commonly in curious and fruitlesse imploiments scarcely ever aspiring to any atchievement worthy of a man and men of their parts and if they doe t is any thing rather than divine and sacred inquisitions the humble and painefull study wherof is most opposite to their negligence presumption For former times it
is all Naturall good or evill 2. Rationall appertaining to the reasonable Appetite or Will and guided by the Vnderstanding These are proper to man and they have their originall from the substance of the reasonable soule in which they alwaies remaine not onely when it is in the body but even when t is severed from it For feare hope love hatred joy griefe c. are in the damned and blessed Spirits as well as living men The object of these properly humane passions is all Morall and Spirituall good or evill I neede not among so many learned Artists stand curiously upon the distinction of these two sorts of passions in man the identitie of names in both sorts hath caused some confusion but in reason the diversity of their nature is evident Wherefore I goe on to see what is meant by Excitation or Stirring up of the affections whereby we can understand nothing else but their right and orderly motions about their proper objects As in the particulars Sensuall passions are then duely excited when they are moved about any Naturall good or evill according to the instinct of Nature in brute beasts and according to the same instinct of Nature in man but guided and moderated by right reason Reasonable Affections are then duely stirred up when their motions about all Spirituall and Morall good or evill are conformable to the quality of the object affected and to the rules of a rightly informed understanding Let us now see what affections they bee that grace workes upon and how they are excited before men are converted For Sensuall affections tending to a meer Naturall good or evill albeit it bee most true that Grace sanctifying us throughout hath a singular work upon them too in moderating the excesse and repressing the distempered motions of such passions as arise from our Naturall or Personall temper as of choler lust c. yet we will not be so uncharitable as to thinke our adversaries meane these affections in this businesse For 1. It is a strange fancy to thinke that grace should begin to rectifie the inferiour faculties in a man before it have put in order the superiour to rectifie the sensitive appetite and leave the will disordered God is no such preposterous Physitian who cùm capiti mederi debeat curâ—t reduviam when the head is sicke applies a plaister to the â—ingers ends 2. Againe what singular preparation to Faith is it that our naturall affections be well qualified in their motions about naturall and bodily things I confesse t is good they should be so but what speciall vertue hath that to procure unto mans will a free exercise of its liberty in Heavenly or Spirituall things as the Arminians affirme the excitation of the affections doth Vnlesse we should goe further and make Spirituall things the object of the Sensitive Appetite which were to elevate it farre above its naturall power and is an absurdity too grosse to be imagined by any learned man Wherefore it must bee that other sort of affections which we call Rationall and Humane whose object is vertue or vice all Spirituall and Morall good or evill Of these then wee are to enquire how in an Vnconverted person they are stirred up in their motions about such objects as are Spiritually good or evill The Arminians give a very large allowance of grace to an Vnregenerate man and they tell us that Besides the knowledge of sinne a sorrow for it in regard of punishment a feare of Gods wrath a desire to be free from it all which we confesse may be in a man Vnregenerate besides these there are say they in such a one a deploring of his Spirituall death in sin and utter impotency to doe any good a griefe for the offending of the divine Majesty a desire of Grace and the Spirit of regeneration to be given him a hungring and thirsting after Righteousnesse and Life a love of Goodnesse and hatred of evill Humility Prayer and Confession of sinnes an inward purpose of heart to set upon a reformation of life in briefe an Vnregenerate man may offer to God the sacrifice of a contrite and broken heart yea God may give a man a new heart and yet he not be converted till afterward as some of them affirme shamefully abusing that place Ier. 24. 7. Yee will wonder what maner of thing these men make the Conversion of a sinner to bee who ascribe so many things to a man unconverted as they can hardly tell what more to attribute unto him after his Conversion But to make short let us aske them touching this change of the heart and affections in a man unregenerate whether these Stirrings of his affections moving him towards Grace and Godlinesse be true or counterfeit If these motions be indeed true and right so that an unconverted man doe truely sorrow for his sinnefull state truely grieve for Gods displeasure truely desire the grace of regeneration heartily thirst after righteousnesse unfainedly love the truth if he be truely humble can pray confesse sinne purpose amendment and all this truly without hypocrisie then wee desire to bee resolved in these doubts 1. What can be done by a man after his Conversion more than he can doe in these things before he be converted At all times he can but doe them truely that is spiritually and this he may doe as well before as after Conversion 2. Whether it be not admirable and unconceivable to any mans understanding how the affections can bee thus moved and yet the will remaine untouched For whereas they say that a sinner may out of true sense and sorrow for sinne truely desire grace and freedome by Christ before such time as his will doth assent to the promise of Mercy it is most strange how t is possible that a man should heartily and unfainedly desire the benefite of the Promise of grace in Christ and yet at the same time not assent and embrace the promise offered unto him T is as if we should say a man may Desire a thing and yet not Will it when as to desire is nothing but an action of the will And the very same is true of all the affections that they are but divers Motions of the Will about divers objects as the irrationall passions are of the Sensitive Appetite and therefore to make such separation betweene the Will and the Affections in the reasonable soule as that the Affections should be Excited and yet the Will not moved is to speak favourably a very unlearned imagination 3. Whether that argument used to comfort distressed consciences namely That he who truly desires grace hath true grace whether I say this argument of Consolation used by the skilfullest Divines and accounted hitherto unanswerable by men or divells be not now by this doctrine utterly made of no worth if this of Arminius his followers be to be allowed that a man may unfainedly desire to bee good and to be regenerate and yet be unconverted and so without all true goodnesse as
workes makes our Faith i. e. our assent to the Articles of Religion because of Gods authority to deserve eternall life Is there in the Scriptures the least intimation of such a strange and uncouth meaning when it tells that wee are justified by Faith To the places of Scriptures Gael 5. 6. Faith workes by Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee answer the meaning of the place is no more but That in Christianity no outward matters are of value that onely which is to be regarded is Faith that bringeth forth good workes These good workes come from Charity or inward love of God and man This Charity is stirred up and provoked to worke through Faith So that Faith workes by Charity as by that chiefe instrument which Faith imployes in the doing of all good works but Charity works by Faith as by the moving cause whereby t is excited to worke according to 1. Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the first wheel in the clock that moves all the rest Faith stirs up and directs the other graces of the soule in their operations whose strength and vigour increaseth according as Faith increaseth Tantum amamâ—… quantum credimus t is cleer in all experience those that have the strongest Faith they shew the greatest love to God and man as in Abraham Moses Paul all the Martyrs But of this more in shewing the connexion between Faith and Obedience To that other place Iames 2. 26. As the body without the Spirit is dead even so Faith without workes is dead we answer that S. Iames understands by that similitude not modum Informationis but necessitatem Vnionis that good workes are necessarily coupled with a justifying Faith not that good workes are the forme and life of Faith à priori They are arguments and effects of a living Faith they are not causes that make it living as is apparent because it is impossible any good worke should goe before justifying Faith Heb. 11. 6. Wherefore this similitude is not so to be strained unto a Philosophicall construction where the Apostle intends no more in all his dispute but to shew that true saying Faith must of necessity bee conjoyned with good workes And if our adversaries bee so strict upon the termes of this similitude t is manifest that they fit not their doctrine for so as the soule is the forme of the body so workes shall be the forme of Faith i. e. an Act shall bee the forme of a Habite which is against reason and their owne doctrine who make the Habituall grace of Charity not good workes the fruits of it to be the forme of Faith S. Iames therefore is to bee taken in the former sense or else wee may without any violence interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place not Spiritum i. e. Animam but Spiritum i. e. Halitum Respirationem and thus the comparison is exact as the body without breathing and motion is dead so Faith without workes Thus it appeares how Faith is sleighted by our adversaries whilst they hold that the Faith wherby a sinner is justified is nothing but an assent to Articles of Religion because of Gods authority Some places of Scriptures there are they would faine build this upon as Heb. 11. 1. Rom. 4. 3. Tit. 1. 1. Ioh. 20. 31. but their arguments thence are so inconsequent and weake they are not worth the mentioning or refuting I proceed therefore from this generall Faith unto that other which is speciall particular Particular assent of Faith is when all things revealed by God are assented unto as most true and excellent in regard of our selves when they are particularly applyed to our proper occasion and compared with all desires and provocations whatsoever to the contrary When we know and beleeve those things that are generally delivered for our selves in application to our owne use and practice as Iob was counselled by his friends so that wee beleeve in this particular aswell as in that at this time aswell as at another In the Explication of the nature of such a particular assent I propose to your consideration two things 1. The Roote and Cause whence it springs 2. The Object of it whereto it is directed 1. The true root and fountaine whence this Blessed assent of Faith ariseth is that grace of sanctification wrought in the heart by the holy Ghost renewing the soule in all the powers thereof T is not common illumination for many know and despise the truth or beleeve it but in generall T is not the Authority of all the men in the world that can perswade to it wee should not then have had so many thousand â—…rmons of Prophets Ministers learned holy and powerfull in their doctrine yet preached to very small purpose with the most of mâ—n T is not miracles and strange accidents that can force this Faith the Iewes had plenty of them yet continued still unbeleeving T is only the sanctifying Grace of Gods spirit that brings this to passe For consider with your selves how deadly an opposition there is betweene a mans unsanctified nature and the wisedome and goodnesse of God all his counsells seeme but craft his words foolishnesse his mercies light and not worthy of estimation His exhortations promises or threatnings are entertained with inward disdaine and the heart saith within it selfe Who is God that I should feare him or what profit shall a man have by beleeving his Word and walking in his wayes Yea men that are otherwise ingenuous and of fairer temper in this case are full of secret scorne and despite of God and goodnesse they account basely of the holinesse of Religion being privie scoffers and bitter deriders of the power of Grace when they are alone by themselves or in company that fits them They make a tush at Scriptures and smile at such perswasions to pietie as they afford counting it an indignitie for men of parts and resolution to bee moved with faire words of a simple man though hee speake in the words of God If their beliefe and knowledge of the truth be good in the generall yet in the application the heart makes violent opposition it begins to hold probable dispute whether it be wisedome to doe so or so whether they be bound in conscience considering such and such circumstances it casts all inconveniences that may possibly be thought on to discourage it selfe yea perchance the truth it selfe shall be called in question and it thinkes Sure I am deceived Gods meaning is otherwise at last it resolves I may doe this and yet fare well enough and If I doe no worse I hope t will not be much amisse and I trust that these commodities and pleasures I enjoy may well countervaile the neglect of such or such a small matter Thus the heart not washed by the holy Ghost in the laver of Regeneration but abiding in its naturall corruption is not nor can be subject to the law of God but proves either impudent and