Of the former sort are those manifold allusions similitudes and other passages of Scripture about the properties of living creatures of Plants of Mineralls of Meteors and other naturall things mentioned often in Iob Ecclesiastes and divers other places And also those sundry precepts of Oeconomickes Ethickes and Politickes scattered as in the whole body of Scriptures so specially collected in the booke of Proverbes Now in these things albeit it be true that by reason of our extreme ignorance in many things which greatly prejudiceth our exactnesse of knowledge in any wee doe in part firmely rest even in these common matters upon the truth of Gods revelation yet it cannot be denied but that they are in part evident unto our sense and reason It were no hard matter for a man that hath but little goodnesse to make an exact commentary of all Philosophicall matters mentioned in Scriptures much grace needs not to the writing or understanding of such a booke as Vallosius his sacra Philosophia And there 's no doubt but a meere Moralist or Politician had he no more goodnesse in him than ever was in Machâ—avoll should hee but diligently reade Salomons Proverbes the booke of Ecclesiastes and other parts of the Bible that touch upon things within his Sphere would evidently see that there is in these Scripture-precepts the most pure and exquisite reason of all true Honesty and Policy in the world But now in other points that are the more proper doctrines of Divinity of a higher and more spirituall nature some there are that can never be comprehended by any evidence of reason no not of the most illuminated in this life such are the mystery of the Trinity the union of two natures in one person in the Incarnation of Christ That there is a Catholicke Church c. Some againe there are which may be in part evidently knowne in their proper nature but yet only by such as are truely sanctified and illuminated by the Spirit of grace not by the unregenerate I need give but one instance t is a large one and takes up at least one halfe of Christian Religion and that is the whole mystery of mans Regeneration and his estate in Grace in this life Wherein a thousand particulars there are cleere and evident unto the sanctified and spirituall man which the carnall man knowes no otherwise than by rote and relation That wonderfull change which the Spirit of God workes in raising a sinner from death to life the power of a saving Faith the nature of godly sorrow for sinne of peace of conscience of joy in the holy Ghost of Gods sweetest mercies in the remission of sinnes the infinite comfort the soule finds in his favourable countenance our communion with Christ of the testimony of Gods Spirit and our Conscience in point of Adoption the whole art of our Spirituall warfarre containing the wiles and subtile methods of Satan and Corruption in tempting with the admirable power of Grace and Spirituall wisedome in making resistance and overcomming these things with the like wherein consisteth the very soule and life of Christian Religion are very riddles unto the man unregenerate when he heares them spoken of and press'd upon him his heart is overflowed with a kinde of bitter humour betweene admiration and scorne that another should speake so earnestly about that wherein hee findes no such great matter of consequence No hee knowes these things onely by the booke experience and evidence of them in his owne heart hee hath none and therefore his knowledge of these things is cloudy uncertaine hovering floting in superficiall flourishes of Rhetoricall discourse not piercing into the substance and life of the thing it selfe and where hee comes neere to it t is but the imitation and bare repetition of others inventions whereunto his owne barren head and gracelesse heart that little to adde of new store Whence it falls out in common experience that in these points of Divinity and in such cases of conscience as neerely concernes the Spirituall estate of man you shall have many a godly Minister of meane gifts but of an holy heart yea many a plaine and simple man in regard of any depth of other knowledge that yet will discharge himselfe with greater skill and dexterity and give better satisfaction than some of those that may challenge the praise and admiration of being deepe Divines and learned Teachers in Israel And this is no small fault wherewith Popish Schoolmen and Casuists are taxed by our Divines that even the words of Regeneration Sanctification c. are somewhat strange to be found in their writings and that their discourses and decisions in matters of that kind are intentionall forraine dull and heartlesse Thus we have seen touching this Object of Faith namely Gods written Revolations How far forth they are Evident and may be Knowne how farre forth they are Inevident and must be Beleeved Briefly thus All things in Scripture may be knowne by the plainnesse of the written narration else the study of Divinity were a vaine and impossible attempt All things in Scripture cannot be known by the sight and evidence of the things themselues for then were Faith utterly taken away Wherefore againe Points of Nature and Morality may be in themselves evident to all but the proper mysteries of Divinity can be in part evident onely to the Regenerate Now by this wee must learne what to judge of the Popish doctrine which makes Obscurity one essentiall property of Faith Faith say they is an assent given to any proposition revealed by God Propter authoritatem revelantis and two essentiall properties this assent hath 1. Certainty 2. Obscurity Of Certainty wee shall speake hereafter concerning Obscurity wee yeeld unto them thus farre That all the Objects of Faith are Obscure that is in the Apostles sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things not seen and comprehended in their proper nature by our senses or understanding And so not onely the more secret mysteries of Religion as the Trinity Incarnation c. whose depth and largenesse our reason cannot compasse but all other matters Historicall or Propheticall which are easie enough to be understood are notwithstanding Obscure that is Inevident not lying open to the direct view of body or minde But this doth not please our Adversaries t is not want of evidence in the thing revealed but want of perspicuity in the Revelation it selfe which they understand by obscurity Their meaning is thus Faith is an assent to obscure Propositions that is to Propositions not understood whereof wee know not the meaning I this is it this is as a learned man speakes one roote of Popery in graine whence originally issues out that blacke darknesse of superstitious ignorance which covers the face of all that part of Christendome where Romish tyranny hath the upper hand And yet that wee may here also gratifie them a little wee confesse that Christians can for a need yeeld assent to such propositions whereof they understand not
and evill 2. An earnest exhortation to increase both in Knowledge Obedience et us be led forward to perfection which is strengthened with a dreadfull threatning of vengeance against non Proficients and Apostataes betweene whom there is no medium the condition of Grace being unlike to that of Nature admitting no degree of consistancy or stay betweene growing and decaying This exhortation reacheth to the 9. verse of this 6. Chapter 3. A sweete consolation against all discouragements that might hinder their perseverance by proposing unto them 1. the examples of the old Saints in times past who through Faith and Patience now inherit the Promises 2. the stablenesse of Gods counsells and purposes who hath not onely promised but sworne to performe it by which two immutable things Gods Word and Gods Oath we may have strong consolation and firme ground whereupon to cast the anchor of our Hope sure and stedfast to the end of the 6. Chapter You now see by this briefe Analysis wherto these words which I have read doe tend namely to a growth after a plantation a finishing after a foundation laid to perfection after a beginning These Ebrews had gone to schoole long and the principles of Christianity had beene taught them a great while agoe now 't was a shame for them like children to be alwaies in their horne-bookes and never take forth a higher lesson The Apostle will now no longer favour their ignorance 't was not infirmity but negligence in them and therefore he purposes to read them a harder lecture and to sticke no longer on common points of Catechisme which hee onely names and so passes on The words then describe unto us the progresse that Preacher and People are to make in the knowledge and practise of Christianity I joine both together because it is manifest by the threatning consolations following that this exhortation perswades the increase of obedience as well as knowledge though the words seem to speake most for the latter This proceeding in Christian piety is expressed by an opposition of the two Termim or limits thereof 1. Where it begins and that is in the plaine and fundamentall points of Christian religion which must bee knowne and left Therefore leaving the principles of the doctrine of Christ. 2. Where it ends and that is at perfection so farre as is attainable in this life whereto we must strive Let us boled forward or goe on unto perfection The former part is amplified and expounded more at large in the next words wherein the Apostle declares 1. What he meanes by Leaving the principles and rudiments of religion Wee must not learne and leave them i. e. forget them No. But wee may not sticke fast there and goe no further Hee is an idle and unskilfull Architect that is alwaies busie in laying of a foundation but never reares up a building upon it and no lesse unprofitable is that Hearer or Preacher who still is learning or preaching nought but the first elements of sacred science this is that he signifies by not laying again the foundation which by his and other Apostles preaching had been laid before 2. What hee meanes by the Doctrine of the beginning of Christ for so the words runne Now that he here calls a foundation from the use that Doctrinall principles have in the spirituall building of Christianity like to that of a foundation in materiall edifices Of these fundamentall points sixe are here reckoned up as so many heads and common places of the ancient Catechisme 1. Repentance from dead workes 2. Faith towards God 3. the Doctrine of Baptismes 4. I aying on of hands 5. Resurrection of the dead 6. Lastly Eternall judgement The latter part of attaining to perfection is amplified two waies 1. By the meanes that must bring us to it which is Gods grace not our owne or others abilities And this will we doe if God permit 2. By its contrary and the punishment therof viz. backsliding in the verse following It is not my meaning to goe over every particular as they lye in the words nor to stand now upon the discussing of all the difficulties which trouble the Text but purposing to handle them hereafter as just occasion shall offer them unto us I shall for this present commend to your observation two conclusions which the words naturally afford The first shall be this That it is a necessary and usefull practise in the Church of God to teach the doctrine of Christian religion plainly and summarily to yongue beginners I need not go far to make this good Nature shewes it 'T is in Grace as in Nature we are first babes in Christ then perfect men and the difference of spirituall food fetcht from our naturall sustenance approves it Children must have milke which is of effectuall nourishment but yet easie digestion Men must have strong meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solider or harder meates who have teeth to chew and stomacks to digest them that is larger capacities and riper judgements to pierce into the deeper mysteries of Divinity Reason and Comparison in all other knowledge teach the same wherein infinite conclusions are deducted out of a few Principles which first learned give light of knowledge and strength of proofe to every one of them Your owne experience shall save me the labour of instances If we looke but to the words the excellent definition of Catechisme which the Apostle here gives yeelds us two good proofes of its necessity 1. It s the Doctrine of the beginning of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some rendred not unsitly for the sense Sermo qui rudes in Christo inchoat that gives beginning in Christ. This entrance into the knowledge of Christianity being that meanes whereby Christ is first formed within us and the seede out of which that holy conception of his glorious Image is at first shaped in our soules A blessed institution of yonguer yeares when Reason and Religion are together moulded and fashioned in tender mindes so that Religion shall not onely sanctifie but also perfect Natures abilities which euer from their first emploiment are as sinfull as they are weake 2. It s a foundation that beares up all the building and though it make the least shew is yet of greatest use Nor is their heresie more damnable who lay any other foundation besides Iesus Christ than their heresie is justly reproveable who build upon their own or others any speculations without the tryed ground-worke of infallible Principles surely laid and throughly understood If you will bee pleased to take a briefe survey of the practise of this institution you shall easily perceive that it is no new or needlesse invention In the ancient Church before Moses time as the doctrine of Religion was more obscure so the maner of its delivery is somewhat uncertaine yet we may not unfitly say that all teaching then was but Catechisme when the fathers to the children delivered by word of mouth so much of sacred
not book-learned doe conceive to the infinite prejudice of Christianity But however must the Scriptures be obscure because men are carelesse is the Bible a hard booke because common people understand it not in Latine are all things in it darksome and intricate because one man understands not this or that particular which yet another doth or those of the present age perceive not the meaning of such or such a prophecy which the next age may cleerly understand These are weak inferences and such as cannot overturne our first conclusion namely that all Doctrines Histories Prophecies and whatsoever else in Scriptures may be knowne and understood by the perspicuity of the narration in the literall meaning thereof by all sorts of men bad and good For what history of the Bible can be named that may not be plainly understood I say not by a learned or godly but even by any man What prophecy the meaning whereof hath not or will not be plainly found out What text of doctrine whereof some have not or shall not understand the right meaning and when t is once found out may not all understand what one doth yea take the deepest mysteries of Religion as about the Trinity Incarnation of Christ Resurrection Life everlasting Regeneration and the like there is none of them so obscurely set downe in Scripture but that the declaration of them hath light enough to discover unto us what that thing is which we do beleeve so that we may give an account of our Faith in that behalfe Nor is this knowledge of divine things by tht evidence of the narration any peculiar priviledge of the godly but common unto the unregenerate For Charity though it could wish yet cannot be so blinde as to suppose that every one who is able to interpret Scriptures and to write or preach soundly of the doctrines of Divinity is a man truely sanctified by the Spirit of grace Experience and Reason make good the contrary that a singular measure of knowledge and no measure of sanctification are competible Who sees not abroad in the world many wicked and ungodly wretches abounding in knowledge and yet destitute of all true piety and is it not so in the Divell who as in knowledge he surpasseth the best of men so in malice far exceeds the worst of all creatures The cause is for that this knowledge is onely a degree and necessary antecedent unto saving Faith and is not so essentially linked unto it but that it may be where Faith is not It s easier to informe the understanding than to subdue the will and affections the minde may be plainely taught whilst yet the heart remaines froward unbroken and untractable the very heart and life of Faith is the strong inclination and union of the Soule unto the truth and goodnesse of spirituall things preferring them in our choyce above all other things whatsoever which gracious motion is the proper worke of Gods spirit powerfully binding and drawing the heart to embrace that good which is offered unto it but it doth not necessarily follow the right and cleere information of the Vnderstanding Whence it is both possible and easie for an unregenerate Christian by the helpe of common illumination to goe farre I say by common illumination understanding thereby that course of the Revelation of divine truths now usuall in the Church consisting in the knowledge of all Arts skill of Languages use of other mens labours in their Writings and Commentaries conference and hearing of the learned living and accustomed painfulnesse in study of any kinde of knowledge By these meanes a Christian presupposing the truth of holy Writ may in the state of unregeneration prove excellent in the understanding of Divine mysteries Hee may understand all and every the Articles of Christian beliefe all Controversies in matter of Religion all duties of Piety in Christian practice any Sermon or Treatise tending to holy instruction any place of Scripture of darkest and doubtfullest interpretation Yea in these things many times Sanctity goes not so farre as those common graces doe and you may know by experience that the holiest men have not beene alwaies the happiest expositors of Scriptures nor soundest determiners of Controversies but that both of Papists and Protestants many times men of ungodly lives and Idolatrous profession have equalled and exceeded others in their Commentaries and Treatises And doth not the triall of every day shew that many a wretched man and vile hypocrite may yet make so good a Sermon even about the most spirituall points of Christianity and so heavenly a prayer that those who are of quickest sight yet seeing him but a farre off may deeme him sound hearted So easie a matter it is for love of this world to learne Religion by rote and to teach the tongue to speake what the heart doth not affect This of the first conclusion the next is this 2. All Histories and Predictions are knowne unto the most illuminated understandings by no evidence of the things themselves but only by evidence of the relation I shall not need stand long in proving this conclusion In many precepts and doctrinall discourses sense and Reason may have something to doe but in matters Historicall and Propheticall Faith only beares sway For Histories of things past and gone there is no knowledge at all to be had of them otherwise than from authority of Scriptures relation That the world was drowned Noah saved in the Arke c doth not appeare unto us by any argument from the things themselves evident to sense or reason but only by the story So for Prophecies promises threatnings they are not evident till the event make them evident As that the Iewes shall bee converted the Papacy rooted out c. we know these things only by the Word foretelling them In neither of these kindes can our sense be informed or our understanding convinced of their truth and therefore wee must rest upon Revelation beleeved Of these two kindes principally is the Apostle to bee understood in that description of Faith which hee makes Heb. 11. vers 1. where he useth two words to expresse the objects of Faith the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things not seene the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things hoped for Things not seene are of a more large extent and comprise all both past and to come things hoped for have a speciall relation to promises of some future good Both are the proper objects of Faith which is alwayes drowned in the sight of things that were unseene and possession of things that were hoped for The third and last Conclusion followes which is this 3. Precepts and discourses of Dogmaticall points mentioned in Scriptures are in part knowne by the evidence of the things themselves both to the regenerate also the unregenerate This conclusion is of manifest truth as shall appeare thus In Scriptures there are doctrinall discourses of divers sorts some of matters belonging to Nature and Morality others of mysteries peculiar to Divinity
to muster up their owne forces and duly consider their abilities lest venturing rashly they at last sit downe with losse and disgrace The same I speake to you my brethren Sit yee downe first take counsell reckon the cost see what religion will stand you in your lusts must be crossed the world must be displeased and despised too Sathan must be fought withall hazzard of disgrace and dammage must be undergone friends and goods and life must be parted withall if need require the crosse must be borne daily If now upon these conditions thou art heartily and freely content to plight thy faith to God and take Religion with all its inconveniences then goe on and prosper in this resolution thy heart is sincere and thy faith sound But if upon heady and slight considerations thou hast put thy selfe forward upon the profession of Religion not forecasting the worst aswell as the best of it then know that thy case is like that of the Scribe Mat. 8. 18. who there tells Christ in great forwardnesse Hee would follow him whithersoever he went But when the silly man heard Christ reply otherwise than hee lookt for The Foxes have holes and the birds of the ayre have nests but the Sonne of man hath not whereon to rest his head implying that there was little hope to be rich and honourable by being one of his followers this now fits not his covetous and ambitious humour and therefore upon such an unexpected answer hee slinches Christs company is too meane and poore for his great hopes and for him he shall goe alone A miserable thing it is for a man thus to come in at last with a Non putâram I had not thought religion had required such absolute obedience I thought I might have done so and so and yet have beene a true beloever Hadst thou not thought it The more foole thou that wouldest not bethinke thy selfe better in so serious a businesse Thinke then of it now and thinke alwayes of it that hee who beleoves and does only what him pleaseth hee neither beleeves nor doth any thing as hee ought Thus wee have done with Faith as it respects the whole course of Religion and every part of the Word of what nature soever Next wee are to consider of True Faith as it lookes towards the particular promise of Grace and is directed unto Christ. Which Act though it be particular yet is of greater necessity and excellency than all other because it gives life as to our soules so to our beleefe of other things which are beleeved with relation unto Christ. Faith in regard of this particular Object and Act I thus define It is a grade of sanctification wrought by the holy Ghostâ— in every regenerate man whereby for his owne particular hee trusteth perfectly unto the promise of Remission of finnes and Salvation by Christs righteousnesse I neede not stand at large upon every particular That Faith is a sanctifying Grace part of our inherent righteousnesse that the Spirit of God is the onely author of it that a regenerate man is the onely subject of it these things have beene shewed heretofore The Object also of it is manifest by what names soever the Scriptures expresse it namely the Lord Iesus Christ or God in Christ or the Gospell or the Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all comes to one and wee neede not be curious But touching the proper Act of Faith as it justifies us a little more at large It consisteth in Trust or Reliance upon the promise for our owne particular when the soule depends wholly thereupon looking after no other helpe You have heard heretofore that to Beleeve the truth of a particular promise is to Trust upon the performance of it to mee and that the Assent of Faith which is given to such a promise is properly called Fiducia or Trust. Now the Promise of grace in Christ is made unto us in particular termes both in the Word preached and Sacraments to assent unto this promise is not barely to acknowledge that there is such a thing in the world as Remission of sinnes by Christ to bee bestowed on some God knowes who for this is to beleeve the Promise not as a promise but as an History but this assent is of the whole heart in Trust Reliance Dependance Adherence Affiance or if there bee any other word expressing that action of the regenerate soule whereby it casseth and reposeth it selfe onely upon Gods Promise in Christ for the obtaining of eternall happinesse That Fiducia is of the essence of Iustifying Faith wee make good 1. From the phraso of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Beleeve in or upon or into God Christ the holy Ghost are not used as the learned know by prophane Writers but only by Ecclesiastical implying that in Divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the Heart 2. From that opposition which is made betweene Faith and distrust or Doubting â—am 1. 16. Let him aske in Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing doubting and Rom. 4. 20 Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubted not thorough unbeleefe 3. From that excellent place 2. Tim. 1. 12. where it is apparant that to beleeue is as much as to commit our selves to Christs trust and keeping I know saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I have beleeved or whom I have trusted for as it followes I am perswaded that he is able to keep◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thing wherewith I have entrusted him or delivered up to his keeping What was that His Soule unto everlasting Salvation Wherefore to Beleeve the promise is with Confidence and Trust to relye upon it resting our soules upon the performance of it Which assent of Faith is wrought in the soule in this manner 1 A man is inlightned to see his sinne and miserie and therewith an utter impossibilitie to satisfie God for the one or free himselfe from the other by any power and merit in heaven or earth but onely by the Name of Iesus Christ And this drives him from seeking helpe elsewhere 2 The promise of Grace is proposed and Christ freely offered unto him 3 Whence in the third place the Heart touched by the Spirit of Grace drawes neere unto Christ throwes it selfe into his armes grasping about him with all its might hiding it selfe in the clefts of this rocke from the stormes of Gods furious indignation It bespeakes Christ in all termes of confidence and affiance My Lord my God my hope my fortresse my rocke my strength my salvation Save me or I perish Have you seene how a tender infant in the apprehension of some danger approching runnes into the armes of his Parent for succour so doth a soule pursued by the terrors of the Law and affrighted with the fearefull sight of
the Morall Law 110 Faith Legall and Euangelicall the same in substance and differ only in the vse and obiect 111 The excellencie of Faith 158 What Faith or beleefe is in generall 159 How it agrees with and differs from knowledge opinion 160. c. Three grounds of the certaintie of assent in Faith 164. 206 The first 206 The second 220 The third 222 Faith a degree beyond beleefe being an assent with confidence and reliance 170 Faith taken in a speciall sence as it is Christian Faith described 171 Diuers acceptions of it ibid. 172 The obiect of Faith described 172. c. The subiect euerie reasonable creature 197. 198 Faith is in the whole heart euen in the will as well as in the vnderstanding 199. 230 Faith which Papists call iustifying is the faith of diuels and reprobates 237 Faith foolishly distinguished by Papists into formed and vnformed 237 Faith without works differs in nature from Faith with workes 238 Particular assent in Faith and the root and cause of it 241 The obiect of it two-fold 244 Faith of the Elect wherein it differs from Faith of Hypocrites 247 Faith vnfained 253. 254 Faith of Hypocrites doth not assent to all Diuine truth at all times 147. 148. c. Faith implicit of Papists confuted 194 Faith in the particular promise of grace defined 257 The iustifying act therof propounded proued 258 How it is wrought 259 The comfort of it 260 Faith of the Elect by what degrees of assent and essentiall differences it is distinguished from other Faith 226 Temporarie Faith 227 The causes of it 228. 229 G GOD as Creator how far he may be knowne to naturall men 65 Goodnesse of the naturall man not generall 80 It respâ—cts others more then himselfe 79 Grace what the habit of it is 7 It is infused all at once 10. 11 The actions of it appeare sooner or later stronger or weaker in some 9 It is so firmely wrought in the Elect that it shall neuer be blotted out 34 Grace preuenting assisting inciting helping 13 By what meanes Grace may be quenched 37 Grace sufficient for conuersion not giuen to the Gentiles while they are out of the Church 55. 56. 57 Nor to all Christians in the visible Church 88. 89. c. Grace of conuersion friuolously distinguished into sufficient and effectuall 89 Grace sufficient to conuersion is alwayes effectuall and effectuall Grace onely is sufficient 91 Grace giuen to those who are within the Church set forth in the diuers kinds thereof 94 Grace doth not rectifie inferiour faculties first 127 Grace sufficient to beleeue and turne to God is no other but the Grace of regeneration 92. 93 It is not giuen to all 93 Grace preparatiue to conuersion how it may be resisted 140. 141. c. H HOly Spirit giuen two wayes 26 I IGnorance of the very time of our conuersion no iust cause of doubting fear that we are not conuerted and why 44 Illumination both naturall and spirituall described 94 95 When it is not sufficient for sanctification of the heart 101. c. Common Illumination not giuen to all hearers of the Word 100 Image of God wherein Adam was made 4 Implicit faith of Papists confuted 194. c. Infants dying without Baptisme may be saued 45 Infants are charitably supposed to be regenerate in Baptisme 45 Why they may not receiue the Lords Supper 49. 50 Infusion of grace hath no concurrence of mans naturall abilities but onely requires in him a passiue capacity to receiue 32 K KNowledge of Christian Religion must be alwayes increasing and fruitfull Preface 14 Knowledge meere naturall of the Morall Law brings little practise 70 Knowledge more certaine then beleefe in things of the same kind 166 Perfect Knowledge takes away all beleefe 167 Knowledge by sight so far as sight goes takes away faith 191 Knowledge distinct and explicit of Diuine things necessarie to the being of faith 192 L LAw morall how far it may be knowne to a naturall man 66. 68 Learned men vnsanctified fit to make hereticks pr. 19. 20 Loue of God reacheth to the Elect before they be regenerate 17 Considered in it selfe it differs from the manifestation of it to vs 18 Gods Loue to our persons and actions 19 Light of nature well vsed by the Heathen doth not bind God in Iustice to giue them supernaturall light 84 MEanes of common faith 229 Meditation of what things will stir vs vp to praise Gods rich grace and mercy in our conuersion 38 Ministers dutie in preaching the Word 113 Miraculous faith ground on immediat reuelations 173 Motions naturall and spirituall which are wrought by the Word described 95. 96 NAturall man cannot by the most industrious vse of all helpes naturall attaine to the least knowledge of God as he is mans Redeemer in Christ 64 His knowledge of God confined within two limits 65 How far his knowledge of God as Creator reacheth 65 He neuer goeth so far in practise as he might and as he knowes he ought to doe 71 He neither knowes the cause nor can iudge aright of the nature of sin 74. 75 His vertue and goodnesse how far it goes and is approued of God 76 He cannot possibly desire grace and mercy and why 84 Necessitie doth well stand together with libertie in the will regenerate 156 OBedience of regenerate men how it is made irregular 152 Obscuritie in the obiect of faith as it is held by the Papists confuted 187. 188. c. Obseruation of Gods mercies iudgments on our selus or other a speciall meanes to increase faith 223. P PAssions and affections naturall not subiect to reason 124 Plainnesse of speech and matter to be vsed in preaching of Gods Word Pref. 22. 23 Priesthood of Christ and how Christ and Aaron agree and differ Pref. 23 Promises the obiect of faith 170 QValities in the reasonable soule differ three wayes according to the threefold state of man 4. 5 REgeneration improperly ascribed to the Word 97 Regenerat man hath in him two contrarie qualies grace and corruption as he is spirituall he neuer resists the worke of grace 148 Resistance of grace in Regenerat men whence it flowes 151 How the preuailing act of it is taken away 152 VVhy it preuailes many times 153 Religion breeds ciuility knowledg of all arts 68. 69 Righteousnesse of the naturall man not acceptable to God 81 Rather negatiue then positiue 79 More outward then inward 76. 77 SAnctification how it goes before iustification 21 It is infused into Infants 43 VVrought in a maner meerely supernaturall 29 Sanctification how it hath mans free-will concurring to it two waies 31 Man not a moral agent in it 33. 34 Schollars how made complete Pref. 20. 21. c. Scriptures freed from Popish imputations of obscurity 177. 178. c. How they are certainly knowne to be Gods VVord 208. 209 By themselues 213 and by the Spirit 214. 215 Sin what a snare it hath layd to intrap wicked men 139 Spirit how far
truth as themselves had either received by tradition from the Ancestors or learned by new revelation from God himselfe When the Church grew out of a family into a Nation and that as men multiplied so ignorance corruption increased God himselfe writes a Catechisme for the Iewes describing a short compendium of Religion in the two Authenticke Tables of the Law containing Ten words so few and so plaine that the shortest memory and shallowest wit might easily comprehend them And withall God now layes an expresse command upon his people both for themselves and for their children Deut. 6. 6 7. And these words which I command thee this day shall be in thine heart And thou shalt rehearse them vnto thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up The word is emphaticall Thou shalt rehearse them continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt sharpen them by often and seasonable instruction giving an edge or point to the precepts of the Law that they may pierce into the mindes of the unlearned How carefully this strict injunction was afterward observed either by the Levites in publick or in private by masters of families wee cannot certainely define where Scripture is silent of both their practises but if wee may judge of the carefulnesse of former times by the carelesnesse of these there is good cause to thinke that both Levites in the Synagogues and Governours in their private houses were negligent enough in discharging this duty Yet we may well presume that there were both of the one and other not a few whose godly industry in this particular may justly shame the impious slothfulnesse of Ministers and People in latter ages Where will a David and Bathsheba be now found personages of highest quality yet counting it no disgrace to reade a Lecture of religion and morality to a yongue Salomon You shall finde their practise 2. Chron. 28. 8. Prov. 31. 1. And Salomon himselfe seemes to give that precept out of the experience of his owne most excellent education Teach a childe the trade of his way and when hee is old he shall not depart from it though himselfe scarce did so Yea albeit infinite corruptions have at this day deformed all religion among the Iewes yet even to these times may be seene some prints of their ancient discipline among them whose children are in their tender yeares first taught the law and bookes of Moses and after that their Talmudicall Traditions with such care and industry as their skill in Iudaisme at 17. exceedes the knowledge of many among us in Christianity at 70. whereof see the learned Buxd. Synag Iudaic. c. 3. But come we unto those times when the Sunne of righteousnesse arose and the knowledge of holy things shone in its full strength by the ministery of Christ and his Apostles and we may trace this practise by its apparant footsteps even from the first age of the Christian Church and downeward The words which I have read are but a copy and briefe description of the Primitive Catechisme the Apostle Paul commends to Timothies custody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pattern and delincation of wholesome doctrine which hee had learned from the Apostle 2. Tim. 1. 13. which also Rom. 12. 6. he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of faith contained in all fundamentall points of sacred doctrine with which all interpretations of Scripture must beare due proportion Now very necessity drave them in those Primitive times to draw religion into compendious heads and short summaries partly in regard of Infidels who being converted to the faith were to be instructed in the maine points of Christian beleefe a thorow knowledge and open confession whereof was required of them at their Baptisme partly in respect of the children of Christian parents who because of the dangerous sollicitations of Idolatrous Gentiles and Hereticall Christians privily creeping in to beguile by craftinesse ignorant and unstable soules were of necessity to have their mindes setled in the chiefe and generall conclusions of Christian doctrine by which they might defend themselves against all sophistical seducements Both these whether new Converts or yongue Christians were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till their Baptisme and Confirmation and for such whose narrow wits could not comprehend large discourses it was needfull to make use of Epitomes Touching the word we finde it more ancient than this custome and more generally understood than of it onely In generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its Metonymicall signification is to teach others vivâ voâ—â— by speech sounding into their eares in speciall to instruct any in the first rudiments of an art or science because such as are ignorant learne more by others teaching than their owne study In the generall acception besides profane authors wee finde it used in the new Testament five severall times Luke 1. 4. That thou mightest acknowledge the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof thou hast been instructed saith S. Luke to Theophilus rendring the reason of the dedication of his Gospell unto him Of Apollos an eloquent man mighty in the Scriptures it s said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed in the way of the Lord Act. 18. 25. Rom. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instucted by the Law againe 1. Cor. 14. 19. I had rather in the Church speake fiue words with mine understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might also teach others than ten thousand words in a strange tongue But most notable is that place Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that is taught in the Word make him that hath taught him partaker in all his goods In all which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee taught or instructed as the circumstances of the Texts doe evidently demonstrate But in times presently succeeding the Apostles and since the word hath been usually taken by Ecclesiasticall Writers in the strictest sense for the first instruction of yongue beginners in the rudiments of Christianity For now began the Gentiles in great multitudes to joyn themselves unto the Church and the number of those that were to be Catechised daily increasing gave occasion to the Pastors of every Congregation to bee more frequently imployed in this businesse And as the burden grew heavier so new meanes were devised for their better institution Hence besides the Pastors and Bishops of the Churches there were some specially deputed to attend this office who from their imploiment were called Catechistae and not onely in the Temples but also in Schooles opened for that purpose did teach such as were rude and ignorant the elements of Christian religion Famous above others is that Schoole at Alexandria in Egypt wherin so many learned men taught and so many holy Martyrs and Confessors had their first education There it was that Origen
the blame upon their sickly bodies when the fault is in their owne indiscretion who feede them not with childrens bread but force upon them stronger meate which they cannot disgest but vomit up againe And so I have done with my first conclusion I come unto the second which the words afford unto us and it shall be this That the knowledge of Christian religion must bee alwaies increasing and fruitfull I couple both properties together as both meant by the words of our Apostle Let us goe on unto perfection Hee that knowes all and doth nothing hee knowes nothing as he ought to know and hee that doth his Masters will and knowes it not shall have no thankes for doing he knowes not what Science and Conscience joyned both together make up a perfect man in Christ Iesus perfect indeed in all his parts but yet imperfect still in every degree and therfore as they must be so they must also grow together Gods Spirit never arose upon that mans heart by supernaturall light of saving knowledge where the light growes darker and dimmer and shines not more and more unto the perfect day till at last it illighten the soule as the Sun at noonetide in its full strength and brightnesse Never was that man borne againe of the immortall seede of the Word and Spirit both which are of lively and mighty operation who doth not proceed from strength to strength adding one grace unto another untill he abound and bee filled with all the fruits of righteousnesse It is a great eye-sore to God when hee walkes in the beautifull garden of the Church to delight himselfe among the trees of the garden and to gather of their pleasant fruit if then hee shall see any plant which comes not forward in so kindely a soile or which growes great and greene but beares no fruit at all Certainely we may well thinke there 's a canker at the roote and that it will not be long before such a tree bee blasted by the breath of Gods fiery displeasure which in a moment shall consume both branch and roote You know the doome Take it away why should it trouble the ground and in this place of our Apostle the sentence is dreadfull against non-prosicients The earth that drinketh in the raine that commeth often upon it and bringeth forth hearbes meet for them by whom it is dressed receiveth blessing of God But that which beareth thornes and briers is reproved and is neere unto cursing whose end is to be burned For the godly it is not so with them they that are good will be better hee that is holy will be holy still hee that is just will bee yet more just That of the Psalmist is most heavenly The righteous shall flourish like a Palmo tree and shall grow like a Cedar in Lebanon Such as bee planted in the house of the Lord shall flourish in the Courts of our God They shall still bring forth fruit even in their age they shall be fat and flourishing Psal. 90. 11 12 13. But no more in so plaine a case let us turne our thoughts for a while unto some application to our selves and our present purpose For our selves whose profession is to know much and desire to know all let it bee our chiefest study to become good Christians as well as great Schollers You will find it to be no needlesse admonition if you well consider both how easie and also how dangerous it is to bee gracelesse and yet learned Which unhappy separation how oft it is made the experience of former and present times do witnesse and both Church and State in all ages have felt the mischievons effects of it Let mee but discover the dangers wherewith our peaceable and happy course of life is yet incompassed withall and it shall bee in stead of other motives to make us heedefull of our owne welfare Our adversaries are chiefly two 1. Our owne corruption which being once stirred workes strangely When civill education morall instruction and divine knowledge in part shall worke upon a man unregenerate they will begin to awaken the conscience rectifie the distempered affections and give an assay to plucke vp impiety and incivillity by the rootes but all together are too weake where the Spirit of grace helpes not and without its ingredient vertue are like a potion that stirres the humours but cannot purge them Whence corruption once moved becomes violent the affections rage conscience is overborne the light is resisted all those bands wherewith sinfull nature might seeme to be fettered are broken like a threed of tow and such a one carried furiously beyond the limits of ordinary iniquity to all transcendent wickednesse For none so desperately evill as they that may be good and will not or have beene good and are not But this is not all we have another enemy and that 's 2. Satan by his most powerfull instigations contrived with much cunning inforced with secret and irre stable violence Good reason this Lion should roare fierce upon so hopefull a prey a Scholler is at least one degree of eminency above the common pitch and his example prevailes much on either side If knowledge dare venter what should ignorance doubt If learning cannot defend it selfe from common-vices how should rudenesse and simplicity be safe And thus he perisheth not alone in his transgression Againe this is like poison in the fountain like a worme in the roote like corruption and rottennesse in the seede when those that are Spes gregis the hope of present and after times whose shoulders should beare up the glory of Church and State are themselves become vile light and vaine persons corrupt and corrupting children Surely the divell cannot worke a more compendious mischiefe than to deforme those that should be the meanes of others reformation Thinke not then wee are more secure from danger than other men nay my Brethren Satan hath his quiver full of fiery shafts fitted for all occasions all affections all callings and wee in our scholasticall studies lye as open to the stroak of his spirituall temptations as others doe in their civill and mechanicall imploiments I will describe some two or three of those weapons of death prepared for our ruine and so passe on 1. The first are grosser temptations to ill manners and open profanenesse For some there are of a baser mettall and more impure temper fit to bee imployed in any the meanest service the divell shall put them to These shames of learning and ingenuous education who bring up an ill report upon these places dedicated to piety and modesty you may commonly see and doe I hope unfainedly detest But this way succeedes not in all in whom learning breedes civility at the least there is therefore a second supply at hand of such poisons as will be more generally and easily swallowed of which drugges there are as I conceive foure most deadly 1. Pride and selfe-conceit a bastard begot betwixt a learned head and an unsanctified heart
Beleeves or Praies or gives almes or rejoyceth in the hope of happinesse as some would fasten upon us such a senselesse assertion it is man that doth all these but man assisted by Grace But now concerning the former respect for the first Infusion of the Habite of grace into the soule wee utterly deny all Active concurrence of mans naturall abilities to the acquiring and generating of grace in his heart and grant him onely a Passive capacity to receive it bestowed on him And we maintaine that in this Case neyther the Holy Ghost workes like a Naturall nor man like a Morall agent The worke of the Holy Ghost is not like that of Naturall agents in the production of Materiall Formes brought out of the Power of the Matter that is if I understand Naturalists in that Phrase resulting out of the Inherent qualities of the Subject diversly compounded and â—ipened by the externall agent or as those agents worke in the generation of Second qualities arising out of the different mixture of the First in both which the qualities of the Subject concurre with the outward agent in producing the effect This worke is of a higher nature like the infusion of the Reasonable Soule into the Conception to whose creation the body conferres nothing at all and to its introduction nothing but a passive capacitie It is a change of our nature a creation of new qualities not a perfection of the old an habituall qualitie meerely infused by Diuine vertue not issuing out of any inward force of humane abilities howsoeuer strained up to the highest pitch of their naturall perfection And therefore againe man in this work of sanctification is not any morall agent as when by many commendable actions he gets to himselfe the habit of morall vertue No Civilitie is a hopefull preparation but no working cause of sanctitie Take that and all other the most likely dispositions you will let there be sweetnesse of naturall temper ingenuitie of education learning good companie abstinence hatred of grosser vices respect of lawes restraint of discipline an industrious forwardnesse to all laudable courses a naturall desire of the unknowne happinesse of the Saints a part in the externall communion of the Church in briefe the whole packe of morall vertues Christianis'd that I may so speake by the generall knowledge of religion yet all these with their joint force cannot kindle in us one sparke of Celestiall fire nor quicken our dead soules with the least true motion of spirituall life Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel He is not farre from the kingdome of God but that hee is in common estimation and according to the usuall course of Gods working more fit than another man is for the receiving of Grace and for the performance of all gracious workes without question hee is more aptly disposed than others are because by those preparations the violence of corruption is somewhat broken in him which in others remaining intire till their conversion makes the stronger resistance afterward in all their religious practises Wherefore it is not to be denied but that in such a man so prepared there is a passive capacitie more large and fit for the entertainment of Grace than in others but for any active qualification to produce it it is found neyther in the one nor other And you are to observe that in respect of God t is all one prepared or not prepared he can of stones raise up children to Abraham t is easie for him to doe so and t is not unusuall if you marke it that the fairest best tempered and best governed natures are manietimes left utterly destitute of all true sense of Pietie when men of sowre and crabbed dispositions or of more disorderly conversations are made partakers of sanctifying grace To end this matter Originall righteousnesse to Adam was naturall being the naturall qualitie wherwith he was created and corruption was accidentall being an unnaturall vitiousnesse acquired by his fall with us t is quite contrary Corruption is naturall following our generation and birth and Grace accidentall recoverable neyther in whole nor in part by vertue of the poore remainders of Gods Image in us but by supernaturall restitution made by the holy Ghost So I come to my second conclusion touching the manner how grace is planted in us which is this That in our Conversion the Habite of grace is so firmely wrought in us as it shall neuer be abolished againe Grace in the regenerate is not any slight tincture or staine but a through and durable dye The Image of God is so deeply imprinted in our soules as it shall never be defaced againe Where the Spirit of God comes hee makes sure worke what hee hath built none shall pull downe where he hath taken possession none can thrust him out of doores where he hath opened none can shut where hee bestowes his gifts and graces hee repents not of his liberalitie where he hath begun the good worke of grace there he will also finish it A matter as plaine as comfortable if we will but distinguish of the workes of Gods Spirit about our Sanctification as they are differenced in their times they are two 1. The first is the Creating of the Qualitie of renewed Holinesse in the Soule whereby wee are converted This work is called Preventing grace by which the Spirit without our helpe workes in us Habituall grace 2. The second is the Ayde and Assistance of the Spirit in all actions slowing from the Habite of grace by effectuall concurrence of his vertue together with the strength of our regenerate faculties This worke is called Gratia Subsequens Cooperans or Assistens and the issue of it are all those sanctified actions which wee performe by its helpe And this second worke of the Spirit must needs be granted for albeit he could worke without us in making us good trees yet wee must worke together with him in bearing good fruit and t is verie absurd to denie the assistance of Gods speciall grace in euery spirituall action when we cannot but grant an immediate concourse of his ordinarie power in all actions naturall even to the moving of one of our fingers But further this subsequent vertue of the Holy Ghost about all good workes which wee doe is twofold 1. One that stirres us up to good actions by inspiring into our soules after a secret and unperceiveable manner holy thoughts heavenly motions desires purposes and resolutions tending to godlinesse and this worke is called Gratia excitans 2. Another that guides and helps forward the strength of each facultie when it applyes it selfe to the reall performance of any action and this is properly called Gratia adjuvans or Cooperans These things thus differenced let us see wherein the Constancie of Grace consists and wherin it seemes changeable First for the Habit of Grace in the regenerate we affirme that it is Constant abiding for ever in them in
well using of Naturall light is such an excellent preparation for the receiving of the Gospell Which is not so for although God shewed that favour towards learning and civility of manners that in the propagation of the Gospell through the world hee respected those Nations that excelled therein before others as appeares by the plantation of the Church among the Gentiles yet come we to particulars and t is evident the Gospell found most resistance and neglect at their hands who seemed to have used their Naturall abilities best as the learned Philosophers the wise temperate just politicke men of the world who were so farre from being the fitter to receive the Gospell that they cut of pride and fleshly wisedome were its greatest enemies Num ut quisque saith Moulin virtutis civilis laudem affectat ingenium habet multâ eruditione subactum ita eimaximè sordet simplicitas Evangelij crucis Christi scandalo magis offenditur 2. Another That a man may use his Naturall abilities well i. e. to the right worshipping and obedience of God without the grace of regeneration without faith without all knowledge of the Gospell and the will of God revealed unto man which being a grosse supposition of an utter impossibility and such a one as by consequence overturnes all Christian Religion as hath beene shewed it is manifest that this obligation wherewith the Arminians have tied God to give Supernaturall grace to the Gentiles upon their good usage of Naturall helps is void of no validity God will easily be discharged of it without forfeiture of his Iustice where the condition on mans part is so impossible to be performed And hitherto of this first question touching sufficiency of grace given to them that are out of the Church I will make an end of all with a word or two of admonition for our practice We beloved are as the Apostle speaks 〈◊〉 sinners of the Gentiles but Iewes of that circumcision which â—o not made with hands Let us then now bethink our selves what grace we have received and others want Compare we advisedly our condition at this present with that of Turkes or other Pagans and let us magnifie his mercy that hath by Grace made so great a difference betweene us and them who by Nature were all alike Wee were strangers and forreiners as they now are but we are now fellow Cittizens with the Saints and of the houshold of God which they are not A glorious priviledge and if we have grace to judge aright of it deserving to have the first place in our esteeme above all prerogatives in the world T was but a poore contentment to a dying Philosopher when he thankt his Gods for being a Crecian not a Barbarian an Athenian among Grecians a philosophen among Athenians We my Brethren have to joy in greater dignities who are Christians not Insidells true Beleevers among a world of Heretickes and Schollars among the company of true Beleevers Let mee then tell you what you know already but few of us thinke of it as we should where greater grace and favour is hestowed there more Thankes are deserved more Service is required a stricter account will be taken of both And be now intrcated by the mercies of our Lord Iesus Christ to hearken to the Apostolicall exhortation Walke worthy of that Vocation wherewith wee are called Be we ashamed that the Morality of a Pagan should outstrip our Religion that the Conversation of a Papist should disgrace the Beliefe of a Protestant that the Piety and Modesty of the Vnlearned should condemne the Vncivility and Lewdnesse of a Schollar Be not ignorant of the dignity of your Calling but if in any thing here stand upon your credit and reputation Why should not the name of Christian of Protestant of Schollar be held forth as a shield of defence against all provocations to base and unworthy courses as well as meaner titles of Gentility Honours and Offices are readily alledged against viler imploiments not besitting persons of that quality If there be any so respectlesse of his owne and regardlesse of Gods honour as by ungodly and base practices to cause those holy and pretious names wherewith we are called to be ill spoken of and Gods Name therein to be blasphemed to such a one I say only this and I wish him to heed it that God will shame that Servant that disgraces his Master and will in his time vindicate his owne glory by pouring contempt and everlasting shame upon the head of such a Caitiffe wretch Wherefore let us pray that the Lord would make us truly jealous of his and our owne honour by demeaning our selves answerably to our Holy Calling in all things to please him and glorifie his name Amen Having thus shewed the state of a meere Heathen living out of the Church and the Vnsufficiency of all meanes whatsoever that are given him in that state to worke his Conversion and Salvation wee are in the second place to descend unto the discussing of our next Question touching the Condition of those that live within the pale of the visible Church enjoying the benefit of the Word and other ordinances of Salvation Whether or no Sufficient grace be given to all and singular Christians for their Conversion unto God This Question is something perplexed and intricate by reason of divers particular queres whereinto it resolves it selfe I will by Gods helpe proceed therein as distinctly and plainely as I can First beginning with a briefe explication of the Termes of the Question where it must be in short explained 1. What is meant by Sufficient 2. What by Grace 3. What by Christians 4. What by Conversion 1. For the terme Sufficient we are to knowe that Sufficiency as it is taken in Relation to the producing of some effect is nothing but such a degree of Power or Strength in any thing as that if it be applied unto the Execution it is able to performe that whereto it was intended As we use to say of any man Hee is a man sufficient for such an imployment because if hee be set about it he can by the good parts he hath actually discharge it Where you are to observe that it is a meere abuse of this word Sufficient to oppose it to Effectuall and so to distinguish betweene the Power and the Act as if any thing could be called Sufficient in Potentia which when it is purposely applied to the Act is utterly insufficient to produce it T is an error in Speech to say This Medicine considered in it selfe is sufficient to cure such a man for t is a vaine consideration to consider the Medicine in it selfe when wee should consider it in relation to the disease And if such a medicine being administred suffice not to cure the disease it is certaine that it was an unsufficient medicine Wherefore that distinction of the grace of Conversion into Sufficientem and Essicacem is at least a frivolous imagination distinguishing those things as
at all or Nothing else but that Habituall Faith which wee maintaine to be given us as a principall part of our regeneration These mistakings of the Nature of our Conversion hath utterly confounded our Adversaries in their opinions and writings about this point They speake of Sufficiency of Grace to produce the acts and operations of Faith and other vertues when the Question is meant of the Sufficiencie of Grace in producing the Habit of all Inherent Holinesse Now as in the former example of the sicke man it is one thing to enquire whether the Health and strength Christ gave him was sufficient to cause him to walk another thing to demand what vertue of Christ was sufficient to give him that health and strength so in this case t is one thing to aske whether the grace of Spirituall health or Sanctification be sufficient for the producing of the actions of a Sanctified man another thing to aske what grace is sufficient to worke in the soule the grace of Sanctification it selfe Wherefore in this matter we affirme that as Health when it is in a man is sufficient to every Naturall action though alwaies it be not effectuall because wee make not use of our strength at all times but to worke Health in a sicke man no vertue is sufficient but that onely which being applied proves effectuall to restore it So where Sanctification is it is alwaies sufficient to every gracious action if it be duely exercised thereabouts but may sometime bee ineffectuall through our default in not applying it aright but now to worke Sanctification in the heart that hath it not there is no other gift whatsoever sufficient but the onely vertue and power of the Holy Ghost the immortall seede of our Regeneration and wheresoever this onely and all-sufficient vertue worketh in the heart of any man there it is alwayes infallibly effectuall To dreame of any other inherent quality in the soule given to man as sufficient to Sanctifie the soule and yet after t is given ineffectuall to performe it is a fancy never thought of till of late times wherein mens hearts are strangely embittered in fierce opposition against the glory of Gods free Grace This of the first Conclusion the second followeth and it is this That sufficient grace for Sanctification is not given unto all This is a necessary consectary of the former for seeing Sufficient and Effectuall are all one in this case seeing t is apparant that this grace is not Effectuall in some who are never Sanctified it follows necessarily that such Sufficient grace is not given unto all This were enough to have beene said against this opinion of Sufficiency of Grace given to all within the Church But yet ex abundanti for our better satisfaction I desire your patience and attention in the further examination of this second Conclusion The truth of it will be cleered by considering what the grace is which is given to those that are within the Church Now this grace is twofold 1. The Externall Declaration of Gods will made unto all men in common by the Preaching of the Word the ordinary consequent whereof is Knowledge or Illumination And this is termed our Externall Vocation by the Word 2. The Inward gracious worke and vertue of the Holy Ghost immediately exercised upon the Vnderstanding Will Affections and whole Man The constant effect whereof is Regeneration And this is called our Internall Vocation by the Spirit In the explication of the Nature Distinction and Sufficiency of these two unto the worke of Sanctification consists the further cleering of this troublesome controversie The Orthodoxe sentence which hath beene held touching this matter agreeably to the Scriptures is this There are two things which are ordinarily wrought in men living under the Ministery of the Word 1. Illumination of the Vnderstanding 2. A touch or motion of the Will and Affections These two because they are the fountaine of all Outward actions we onely consider in this businesse letting passe such effects as are visible in mens conversations Now both these are each of them of two different sorts Illumination is either 1. Common and Naturall when a man in hearing or reading conceives the litterall sense and meaning of the Scriptures in most points of Christian Religion so that he is able to discourse dispute and write of them I call this knowledge Common because t is bestowed on reprobates as well as others I call it also Naturall because although the object thereof bee Supernaturall and Divine nor could be knowne but by revelation yet being revealed the manner of apprehending it in such a one is meerely Naturall and Carnall and that light which the Spirit affords to such a one is but some more eminent degree of that common assistance which hee gives to all that seeke after knowledge in any learning for a publicke benefite For the case is plaine enough a learned Schollar unregenerate knowes and studies Divinity in the same manner as he doth any other Art and as in them so in this hee may attaine excellent knowledge by a speciall but no sanctifying gift of the Spirit perfecting his Naturall reason but not making it Spirituall 2. Proper and Spirituall when a man by a singular gift of the Spirit of grace is inabled to judge of Heavenly things in a Spirituall manner according to their truth and goodnesse represented to the understanding in their native beauty and excellency I call this Proper because it belongs onely to the Elect and Spirituall because the Sanctified understanding judgeth of them Spiritually Thus for knowledge next touching the Motions which are wrought in the Will they are likewise double 1. Naturall when upon the understanding of threatnings or promises the Will is touched with some kinde of affections towards those things as they which are naturally hurtfull or beneficiall to it as to love hope desire feare or hate such or such a good or evill thing spoken of in the Word I terme these affections Naturall being proportionable to that first sort of knowledge that bred them For when an unregenerate man shall heare it plainly and amply declared what happinesse belongs to the Saints what comfort is in Gods favour what glory in heaven what horrour in Hell and a bad conscience hee will be easily stirred up with many desires of enjoying the one and escaping the other But this he doth in no other manner than as every man by instinct of Nature will wish and seeke for that good which he knoweth to be proportionable to his nature and also shunne the Contrarie 2. Spirituall when upon the thorough apprehension of all Spirituall Good and Evill known beleeved by Faith the Will is strongly inclined with all Constant and Vehement affections of Love and Hatred earnestly to embrace the one and detest the other above all things else whatsoever How great difference there is betweene these Illuminations and Motions in the regenerate and unregenerate I shall by Gods grace shortly have
incline to good unwillingly without reason and choice like the naturall propensity in a stone to move downewards or the instinct in brute beasts No this determination of the Will to will onely good is from an internall cause viz. Habituall Sanctity infused into it after which infusion the will inclines it selfe immutably yet freely to that alone which is Spiritually good It cannot chuse but will it yet it wills it freely for to affirme that this immutable inclination to one part takes away all freedome from the will is to deny that there is any freedome of will eyther in unregenerate men and damned spirits whose wills are inclined onely to evill yet they sin freely or in God in the elect Angells in the Saints departed in the manhood of Christ all whose wills are immutably infallibly and after a sort necessarily inclined onely to good and yet they will it most freely without all force or Physicall necessity The neerer we come unto these the nigher we are unto perfection in every faculty And certainely most desirable is that necessity or immutability or servitude or determination or call it what you will whereby our wills are so disposed as they cannot but choose the good cannot but be servants of righteousnesse cannot but endeavour alwaies to obey cannot but be holy and happie Who would thinke himselfe wrongd that is thus blest or imprisoned that is thus restrained Surely it is admirable what strange benefit these Iesuited Arminians have found out in that property of mans will which so fiercely they strive for namely that it must alwaies bee indifferently disposed to good and evill having an equall power to will both alike Is this so rare a priviledge of nature what such an excellent vertue to be able to commit an horrible offence to disobey the Gospell to despise Gods grace to bee a slave to sinne to doe enough at any time to damne ones selfe call we this a prerogative of Nature and is it worth so much contention as hath beene made for it They deserve to enjoy it that are so much in love with it But you are to know that this pertinacity in pleading for Natures prerogatives is nothing but a cunning pretence to debase the dignity of grace and to arme man against God in all pride and contumacy as if wee could frustrate his works and bring his counsells to nought and that if we doe obey when hee calls us wee may triumph in our strength if we doe not obey we may yet glory in our malice whereby wee could make voide Gods holy intentions of doing us good But how happy had it beene for those collapsed Angells and for all Adams posterity had his and their wills beene created with that immutable inclination to goodnesse wherein the Elect Angells and Saints departed are now confirmed And how happy shall we also be when wee shall bee able to obey as those heavenly Spirits now doe willingly constantly unchangeably having neyther will nor power to disobey This service of God alone is perfect freedome and if the Sonne make us but in this sort free then are we free indeede Let us while we here goe mourning under the burden of our flesh and that sinne which hangeth on so fast let 's often send up a wish a prayer to Heaven for the full accomplishment of our redemption sighing within our selves and waiting till we also be delivered from the bondage of that remainder of corruption in us into that glorious freedom of the Sons of God Amen Wee have by the grace of God finished the first point that in the beginning I proposed touching the Antecedents of Faith namely our Vocation and Conversion unto God Wherein hath beene shewed at large by what meanes and in what manner a sinner is made partaker of the grace of God unto salvation In which search I have endevoured to goe no further than I could see the Scriptures lead me the way contenting my selfe with that knowledge of this secret and wonderfull worke of Grace which might be to you and mee most profitable letting passe those curious speculations which have beene conceived touching these things by men that have discovered more willingnesse to dispute and quarrell than good affection to learne or teach ought aright in so holy a businesse My ayme herein hath beene to let you see what is the originall and generation of that most pretious grace of Faith whereof we are to speake The summe of all that hath beene more at large delivered is thus much in briefe that Sanctification or inherent Grace is at the first wrought in the soule of an elect sinner meerely and only by the Spirit of God infusing into the soule new abilities and perfections in each power thereof This worke of the Spirit is such that wee cannot by any worth of ours deserve it wee cannot by any inward power of our owne effect it in part or in whole lastly we cannot by any liberty and strength wee have so forcibly resist as to hinder Gods spirit when he intends to worke it Now of this our Sanctification Faith is a part being an inherent gracious quality infused into the soule at our effectuall Conversion or Regeneration For its originall therefore it is Divine being wrought in us by an immediat action of the spirit of Grace and not any way springing from the liberty of our wils or strength of our corrupted nature We are then now by the assistance of God to come unto the explication of the nature of Faith it selfe to shew you what this grace is wherein the Being thereof doth consist An inquiry it is full of much difficulty but the absolute necessity and singular profit of this knowledge must inforce every one of us to use the uttermost of all godly diligence in searching out the nature of so glorious and usefull a Grace as Faith is The whole frame of Christianity turnes upon this hinge Faith like blood runnes thorough every veine of the wholebody of Religion it gives life and direction to every holy action it s the staffe of our strength the support of all our comfort yea the life of our soules lies upon it and by it the just shall live or by nothing Wherefore it concernes us neerely both to know what it is and when we know it to be sure that we our selves have it Not to have Faith is to want Christ and all hope of happinesse not to know what Faith is is a strong presumption of not having Faith The Apostle concludes both in that exbortation of his to the Corinthians 2 Cor. 13. 5. wherewith we also ought to be admonished Prove your selves whether you are in the faith examine your selves know yee not your owne selves that Iesus Christ is in you except yee be reprobates To come then to the unfolding of the essence of Christian Faith I shall begin at the lowest step thereof and so by degrees ascend higher 1. In the first place shewing unto you the nature of
In the like manner the Revelations of Scripture are like a cleere well polished glasse free from dust â—lawes crackes or other deformities in them wee may behold all the mysteries of Religion cleerly represented in their shapes and proper colours so farre forth as is needfull for us to see them in this life and when attentively we marke what is shewne unto us wee may take distinct notice of every thing that is to be beleeved by us in all articles of Christian Faith And this knowledge is in it selfe distinct and cleere though compared with that other proper immediate beholding of the things themselves face to face as the Apostle speakes it may justly be termed Darke and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let one instance make all plaine in Gal. 3. 1. the Apostle saith that Christ was described unto the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being crucified among them Why this was not possible that what was done at Ierusalem on mount Golgatha should bee seene in Galatia many hundred miles from it How then was Christ described and crucified in the sight of these Galatians It was in the cleere and manifest declaration of him by the Apostles preaching Which though it could not make the sufferings of Christ so evident unto the Galatians as they were unto such as stood by the crosse of Christ and saw him suffer yet so cleere and distinct was the representation thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mirrour of the Apostles preaching that the Galatians faith in this case was not an assent to things obscure which they understood not It s one thing then for a matter to be present unto us in it owne nature another for it to be perspicuously plainly set forth in a narration in which latter sense we affirm against the Romanist that all objects of Faith are not Obscure but Evident in those Revelations of them which are made in Scriptures 2. Ex parte Dei Revelantis For non constat nobis clarè evidenter revelationemillam propter quam credimus articulas fidei à Deo factam esse No is it not evident to us that the Scriptures are of God To whom then was it evident to the holy men of God to whom they were first inspired Yes the Iesuite grants that but yet heare his words Num. 12. Prophetae Apostolâ— saith hee habuerunt tantùm evidentiam revelationis non autemevidentiam Primae veritatis Tamet si enim evidenter cognoscerent Deum esse qui ipsis revelabat mysteria fides non tamen evidenter cognoscebant Deum esse summè veracem qui nec falli possit nec fallere Vnde sequitur assensum illorum quem habuerunt circa mysteria fidei fuisse obscurum ejusdem speciei cum assensu fidei nostrae See ye this Iesuite how hee would blow away with one blast all the certainty of Christian faith and so bring the matter about that there shall be no sure footing for it unlesse it be in the authority of the Church and the Popes infallible fancy Revelations of Scripture are not evident to us that they are of God to the Prophets and Apostles they were indeed evidently knowne to bee of God but yet see the mischiefe the Truth of God the Revealer was not evidently knowne unto these holy men nor were they infallibly certaine but that God might and would tell them a lie A foule blasphemy and I know not whether hee doe deserve the name of a Reasonable creature who is not himselfe or thinkes there is any that is not infallibly evidently and most certainly convinced of this truth that God cannot bee deceived himselfe nor will deceive any But touching this point that wee have no such obscure tottering foundation for our faith but a most sure and cleere word full of brightnesse and majesty like light shining into our soules and by it owne characters discovering it owne divine originall of this hereafter more fitly in handling the certainty of Faiths assent Now in the meane time for conclusion of this first point touching the Objects of Faith How farre forth they are Evident or Inevident these two confectaries may be noted out of what hath been said 1. Knowledge by sight takes away Faith that is so far as sight goes but no further for as we said of Beliefe in generall so here Evident Experience of the truth in some things doth helpe our Faith in other Whence t is usuall with the godly to strengthen their faith in the promises for time to come by calling to minde Gods mercies of old and that evident triall of them they have had in time past And Thomas because hee saw the Evident truth of Ghrists Resurrection did more firmely beleeve the rest of the mystery of mans Redemption by him But otherwise in the same things as sight waxeth so Faith waineth the greater light certainty drownes the lesse where Knowledge is perfect the Faith though it remains in the Habit yet it ceaseth in the Act. This is manifest by that opposition which the Apostle makes betweene Faith and Sight 2. Cor. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what this walking by Faith is is plaine Chap. 4. 18. We looke not on the things which are seene but on the things which are not seen for the things which are seene are temporall but the things which are not seene are eternall 2. A distinct explicite knowledge of divine things in the Revelations of them in Scripture is necessary to the being of Christian Faith By explicite knowledge I meane the understanding of the articles of Beliefe so farre forth as they are plainly declared in Scriptures This Historicall knowledge for so we may terme it synecdochicâ—â— of the letter and meaning of the Scriptures in such things as it proposeth to be beleeved is required to the being of Christian Faith as a necessary antecedent thereof For though this knowledge may be where Faith is not yet Faith can never be where this knowledge goes not before Ignorant in this sense and Vnbeleeving are termes reciprocall As perfect knowledge by sight excludes Faith of the thing seene so doth perfect ignorance of any thing destroy all Faith of the same thing I say of the same thing for a man may bee absolutely ignorant in some things yet a beleever in others and therefore wee doe not meane that such an explicite knowledge is necessary to faith as that wee must distinctly apprehend all points of Faith before wee beleeve for the Apostles when yet they were true beleevers were ignorant in many articles of Faith as Christs Resurrection Ascention c. But this wee affirme that where there is totall ignorance of any one article of Faith there can be no Beliefe at all of that article as for example Hee that saith I beleeve a holy Catholike Church and yet knowes not what a holy Catholike Church is what ever hee say hee doth not beleeve it That such a blinde credo is
〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted and stablished in the vndoubted perswasion of this truth We are all very backward in this study and that 's one argument the Scriptures are diuine because our wretched sinfulnes cannot brooke them And againe wee are very dull of vnderstanding in these things which is also a good proof that they come from a most diuine vnderstanding because our Naturall wit is sharpe enough in other things yet comprehend not these mysteries but yet for all this let vs be perswaded with prayer in humility to follow the counsell of Christ. Search the Scriptures the Commandement of our King the seruant of Christ to set the Scriptures in the head of our studies therein laying a sure ground-worke of our beleefe before we haue to doe with men Following this course we may be bold to expect a full resolution of this great Question and experience will in the end make it manifest a most sure word as S. Peter cals it 2 Pet. 1. 19. whereon to build our faith We shall find that this word is a light shining in a darke place and that God who in the creation commanded the light to shine out of darkenes will by this meanes shine also into our hearts to giue vs the light of the knowledge of the glory of God in the face of Iesus Christ as it is 2 Cor. 4. 6. Thus doing we shall be constant in our Religious profession while we liue and also vnconquerable in our Spirituall consolation when we are to dye Hitherto of the first ground whereupon the Strength of Taiths assent is built namely the infallible truth of Diuine Reuelatinos I proceed vnto the next two the former whereof is The Greatnesse and excellent worth of the things reuealed They are not toyes tristes matters of smal moment that God proposeth vnto vs to be embraced beleeued But they are the Great things of his Law that he hath written vnto vs Hos. 8. 12. A Law that is Perfect conuerting the soule a Testimony that is Sure making wise the simple Statutes that are Right reioycing the heart Commandements that are Pure enlightening the eyes Iudgments that are True and Righteous altogether more to be desired then what men desire most then Gold yea then much fine Gold sweeter then the Heny that droppeth from the best Hony combe as the holy Prophet Dauid Ps. 19. 7. c. most emphatically amplifies the dignity worth of that part of Scriptures which was in his time giuen vnto the Church Since then we haue a large increase of this heauenly treasure The Gospel fully reuealed and written for our benefit containing in it The Wisdome of God that in a mysterie hid from the princes of this world 1 Cor. 2. 7. the deepe things of God v. 10. the riches of his glorious mysterie Col. 1. â—7 the vnsearchable riches of Christ Eph. 3. 8. All both Law Gospel old new Testament are full of admirable perfection goodnesse excellency in themselues and towards vs they contain matters of greatest consequence in the world He that doth these things saith the Scripture shall liue in them if he doe them not then Cursed is euery one that continueth not in all the words of that Bâ—oke to fulfill them Againe He that beleeueth shall be saued he that beleeveth not shall be damned Mar. 16. 16. No lesse matters are set forth vnto vs in Scripture then Blessing and Cursing Saluation and Damnation Grace Sin Gods fauour and his Displeasure Heauen and Hell Now lay all things in this world together there 's nothing worth the speaking of in comparison of these or that can beare any proportion of worth greatnesse with them Wherfore this ought to be a forceable motiue vnto vs to giue all diligence that we fasten our faith vpon these things with all strength and stedfastnesse not barely and sleightly passing them ouer as things of little moment but laying them vp in our hearts by deepest most attentiue meditation It is strange to see how â—xedulous and apprehensiue men are in other matters that may concern them in their name goods or life Euerie little circumstance is enough to perswade them to a strong beleefe of that which they feare or hope for But in matters of religion there 's scarce any thing will ' worke vpon vs we heed not what we heare or reade promises or threatnings exhortations or admonitions all 's one to vs we passe little for one or other but as the iâ—â—es of old we count these things as Strange matters that little concerne vs. Naturally we are all Atheists Insidels and that of Saluian is true euen of the best of vs. Omma a mamus omnia colimus solus nobis in comparatione omnium Deus vilis est We can study any thing but the Scriptures we can beleeue any thing but Articles of Christian Religion we can loue any thing but God goodnesse The truth is we doe but talke of Religion being far from any thorough apprehension of the excellency worth therof whence it comes to passe that our thoughts of it are sleight and vanishing our affections towards it cold and forced our beleefe of it neerer to a fancy weake imagination then a well grounded faith Wherfore let vs henceforth value Diuine things according to their worth esteeming of them as better to vs then thousands of gold and siluer or whatsoeuer is by the world had in highest account Hence shall we gather strength and vigor to cleaue faster vnto Religion in Faith and zealous affection The last ground remaines whereupon the firmenesse and strength of our assent standeth and that is The manifest experience of some part of the Truth of those things we beleeue It is indeed a commendation of Christian faith that it can beleeue before against Experience And Abrahams faith is herein a glorious pattern to all others who beleeued strongly the promises when for a long time he found but smal performances as may be seen in the storie of his life But genâ—â—ally Faith is but weake till it be confirmed by Experience this giues it life making the Heart of a man strong in Confidence and Resolution See this in an example or two 1 Sam. 30. we find Dauid his men in great distresse for the losse they had sustained at Zâ—klaâ— Dauid sorrowes as well as his seruants his losse is as much as theirs but this doth not pacific them Dauid is their Captain and they thinke this nuthap comes by his fault so in their rage they intend to stone him What shall Dauid do in this case he is but one man in the middest of a fâ—rious multitude slight or resistance cannot helpe him see how his faith helps him out in this exigent He was now in danger but he had bin in as great many a time before and very narrowly had he escaped the snares that Saul and his Courtiers had layd for his life But God deliuered him there and
thence he is confident God will helpe him now Wherfore when his men rage chafe and forget all faith in God and respect to their Captaine Dauid is quiet and Comforts himselfe in the Lord his God as in verse 6. The like strength of Confidence we find in the same holy man in his combat with the Philistiâ—n 1 Sam. 17. where from experience of Gods helpe in time past defending him in his lawfull calling against the Beare and the 〈◊〉 yon he confidently assures himselfe of the like assistance victorie in that his rightâ—ous quarrell against the vncircumcised Philistim v. 36. The same course takes the Psalmist in Psal. 77. where being in great affliction and tentation he strengtheneth himselfe in hope of comfort by the consideration of Gods workes of old and all his mercies heretofore shewed vnto his people Thus experience breeds Confidence and we readily trust him whom we haue once thorowly tried Where let me commend vnto you a point of Christian wisedome the practise whereof will cause a singular increase of Faith in vs. It is this that we would carefully giue our minds to obserue all such experiments of Gods mercies or iudgements on our selues or others as we can take notice of comparing the particular euent that we see with the promises or threatnings that are generally deliuered in the Scriptures Looke ouer all the passages courses of thy life marke wherein God hath done vnto thee according to his Word Thou praiedst such a time seruently and he heard thee in such or such a businesse then committedst thy way to him and he brought it about according to thy desire beyond thy expectation thou wast cast vpon this or that extreamitie and God when thou soughtest to him deliuered thee beyond all hope such a Grace thou didst want or such a Sin thou wouldâ—t faine be freed of God helped thee to the one and against the other when thou didst follow such directions as his Word prescribed thee at one time thou sinnedst and as God had threatned so wast thou plagued at another time thou didst some good worke receiuedst a blessing according to the promise Againe looke abroad and see how God deales towards others See in one place a Kingdome plagued for Idolatry in another a Countrey professing true Religion yet vndone by the wicked liues of the Inhabitants see here a Vsurer Briber Oppressour and cruell incloser that hath raysed his fortunes by all vniust dealing it may be whilst he liues himselfe and family turned out of all a begging or in his third heire all this wealth blowne away his name and posteritie rooted out or left for a curse and reproach vpon the face of the earth There behold a murderer pursued at the heeles by stronge vengeance that neuer leaues him till his blood be shed that hath shed the blood of another See else-where an Adultorer eaten vp by the secret curse of God which deuoureth all his substance no man knoweth how One the other side marke how God blesseth Kingdomes Families priuate persons wherein by whom Religion Iustice discipline ciuilitie sanctitie are professed and in truth maintained If we would vse diligent obseruation in this kind it would quickly appeare vnto vs that God is most constant in his courses That the Scriptures do containe in them a perpetuall infallible rule that hold true in all times ages of the world according to which God euer hath and alwaies will order his prouident administration of all things We should see the same punishment still attending vpon the same sins the like rewards to be still bestowed vpon the like vertues that God is as neere to helpe vs now as euer he was and also as swift strong to plague as he hath bin towards men of old time This would proue of singular vse for the strengthening of our Faith when wee shall euidently see the euent of things to answer in iust proportion the reuelations made touching them in the Scriptures The grosse neglect of this hath bred in the world those monstrous sins of Atheisme and Infidelity wherewith this age is infected as much as any We haue indeed praysed bee God the Word read and preached vnto vs plentifully but where shall we find the man that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke exactly by this rule Making the precepts of the Word the ground-plot of all his practise as the Apostle would haue vs Gal. 6. 16. When they behold many strang accidents in the world doe they thinke you iudge of them by the Scriptures searching into them for the reason and cause of those things thence concluding with the Iewes in Zach. 1. 6. As the Lord of Hostes hath determined to doe vnto vs according to our own waies according to our workes so hath he dealt with vs. Nothing lesse they haue no such thought come into their minds as this Loe here how true the Lord is such a promise or such a threatning set downe in such a place of the Scriptures So likewise for the getting vsing of wealth honour friends learning health or other good things of this life for the generall dispach of businesse in mens callings for the auoiding of troubles that come vpon them thinke you that men do call the Word to counsell as Dauid did and doe they out of the Scripture take a platforme of all their proceeding applying the generall rule to cuerie particular occasion and thence obseruing the Euent accordingly No they thinke of no such matter it seems a strange motion to them that you will offer to perswade them to loue by the Booke They follow no such rules the good they onloy or the euill they escape they thanke God for it in Complement but are indeed beholding to their wits friends and good fortune it was their direction they tooke thought of nothing further Thus for the greatest part of men God is not in all their wayes their eyes are neuer towards heauen to consider the works of God and to regard the Operation of his hands their thoughts are neuer vpon the Word to obserue how euerie prescription thereof hath its Probatum est written vnder it in visiblâ— characters of euerie dayes experience Let vs not my brethren walke as fooles but as wise hauing our eyes in our heads to take notice of all such occurrences as haue vpon them a character of Gods speciall worke of Prouidence If they be abroad in the world learne thereby that conclusion of faith which Ps. 58. 11. is gathered from the like obseruation Verely there is a reward for the righteous Verely he is a God that iudgeth the Earth If they be priuate that concerne thee in particular take such exact notice of all passages of thy life that thou maist be able to declare vnto another and say Come and heare all ye that feare God and I will declare what things the Lord hath done for my soule Ps. 66. 16. This experimentall obseruation of
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