then will some say if it be so that the doing of every good duety is unto such a one an occasion of sinning hee ought not then to doe it because he is bound to avoide all things wherein he shall certainely sinne To which I answer that the inference were good if this avoiding the occasion of one sinne did not draw him upon another sinne that were worse But here see what a snare sinne hath laide to entrap a wicked man which way soever he turnes he falls is taken if he heare the Word he sins because he mingles it not with Faith if he hears not the Word he sins because he turnes away his eare from hearing the Law if he pray hee sins because he praies not in Faith if he pray not hee sins and is accursed because hee calls not upon the Name of the Lord. What shall he doe then I answer hee must doe his duety what God commandeth though hee cannot choose but commit a sinne in doing of it by reason of his corruption and infirmity Of two sins whereupon not God but Himselfe hath put himselfe inevitably to commit one of them Hee must choose the least rather sinning in the maner in not doing of it so well as he should than â—ailing in the matter and quite neglecting the duety it selfe For this is certaine when God commands a duety absolutely to be done it is a greater sin not to doe it at all than to doe it amisse because our disobedience is Totall in not doing but onely Partiall in doing it otherwise than we ought As for a man wilfully to refuse to heare the Word is a fouler fault than to heare it with a forgetfull and disobedient heart though this be a foule fault too but yet there is more hope of the latter than the former Wherefore we may not pretend our infirmity as a just excuse for the neglect of our duety I cannot doe it well therefore I will not doe it at all is no good collection unlesse I may be blamelesse in my omission of it which here I cannot be Ministers then are to urge upon all men indifferently the necessity of all Christian endeavours tending to their Conversion and hearers are not to balke Gods commands upon pretences of their owne sinfull disabilities God must bee obeyed as farre as we can goe if we sin t is our fault besides the intention of the commandement And who knowes whether our diligence in doing something may not be more beneficiall to us than our sinning in many things may prove hurtfull whilst God bestowes grace upon us in the use of those ordinances whereto in some sort we conforme our selves though with much sinfulnesse and infirmity This of our first position the second is this 2. That the Reprobate unregenerate in whom these preparations to grace are wrought may and doe wilfully neglect them thereby procuring their finall obduration in sin The third is this 3. That the Elect unregenerate may and doe for a time resist these preparations to Conversion thereby deserving this finall obduration but God by his speciall grace continues these beginnings unto their perfect Conversion I will handle both these positions together containing the maner how farre and by whom those meanes and preparations to Conversion may be resisted and made fruitlesse We affirme then that it is in the power of every unregenerate man whether Elect or Reprobate to neglect and oppose those gracious meanes whereby God calleth them unto Conversion This is apparant whether we respect the outward or inward meanes of Conversion For the outward in all Gods holy Ordinances they may every one of them be neglected Men have the command over their bodies to move them as they please and they may sit at home or travell abroad without worldly or wicked imployments when they should be at Church they may stop their eares talke with a companion reade some booke that pleaseth them while the Minister is in speaking they may set their thoughts aworke in their Chests in the Stewes in their Storehouses any where but where their bodyes are about any thing save the Sermon they may avoide the often use of the Sacrament and make such shift as not to appeare before the Lord scarce once a yeare men may choose whether they will sleepe or pray fast or surfet of fulnesse reade and study Gods word or mans writings Againe for the inward workes of grace all unregenerate men oppose the light of their knowledge resist the checkes of conscience by presumptuous sinnes strive to blot out the sense of sinne and to cast off the feare of the Almighties punishment they may stupifie all such motions of affections as tend to goodnesse by diverting them upon vaine delights These things and more they may doe yea and they doe also though some more some lesse For it is most certaine that no man thus ordinarily called unto grace by these meanes was ever so dutifully obedient to the voyce of Gods calling as to yeeld presently without striving and much opposition No let the best man living who hath well observed himselfe before and after his sound conversion bee brought to answer in this case and he will confesse that in all those meanes whereby God fairely woed him to convert unto him hee alwaies was strangely perverse carelesse scornfull and froward in every motion of grace till Gods spirit had thoroughly wrought upon his heart Wherefore wee affirme that Every one whatsoever doth carry himselfe so stubbornely against this Preparatory grace of his conversion as that he deserves thereby to be forsaken of God and left to finall impâ—nitency Nor can that bee the cause why God converts this man and not another quia hic novam opponit contumaciam â—llâ— non opponit as the Arminians falsly affirme for all are contumacious and rebellious against this grace of their vocation but the reason is because when both rebell God justly forsakes one in his rebellion and most mereifully followes the other with fresh supply of more powerfull grace till he have healed his rebellion and caused him to returne Thus then both the Elect and Reprobate resist but the Elect for a time the Reprobate finally The difference is from God The Reprobate neglect and cast off him wherefore in justice he neglects and casts off them leaving them to follow their owne wills and the counsells of their reprobate minde Being so forsaken their hearts become as hard as the â—â—ather milstone their consciences scared their affections dead all sense of grace or sinne worne out of the soule and â—…all obstinacy against God fixed therein And in this sense we grant there may bee a â—…all resistency against Grace namely in the reprobate opposing and wilfully neglecting all those outward meanes of Grace all those inward workes of grace whereby they were invited and prepared to Conversion Of this rebellion doe the Scriptures in every place complaine and accuse the ungodly that when God bids them walke in the good
Prophets in the famous Vniversity of Oxford yet I assure my selfe that whosoever reads this booke with good attention and understanding shall finde the Authors meditations therein so throughly digested and the nature properties and proper acts of Grace and Faith so distinctly layde downe and accurately distinguished that he shall reape to himselfe much profite and comfort thereby and shall with me admire the grace of God abounding toward the Author in all wisedome and in all knowledge lively sense and utterance of heavenly and supernaturall mysteries far above all which can be expected from or is ordinarily found in one of his age and yeares If as we know trees by their fruit so we may passe our sentence upon the composer of this Treatise by his work we cannot conceive or speake lesse of him but that as hee was from his childehood trayned up in the Schooles of learning and had profited above his equals in the studies of the best arts humane divine so undoubtedly he hath from his tender yeares beene throughly disciplined in the Schole of Christ and hath by much and daily experience of afflictions and manifold temptatiâ—ns in himselfe and of the inward sensible operations of Gods spirit and grace in his owne soule attained to this high measure of heavenly knowledge and understanding whereof he hath here given us a lively experiment It is not the most strong out stretched arme of humane reason nor the most swift and farre flying arrow of the sharpest naturall wit nor the farre extended lines of long continued studies which can reach so high to these heavenly and supernaturall mysteries It is onely the holy Spirit of grace comming upon all these taking possession of mans soule dwelling in him and making him a new creature which brings this kind and measure of profound wisedome and this distinct knowledge of divine things yea by the fiery tryall of inward temptations onely doth that blessed Spirit drive the thirsly soules of Gods militant Saints to digge and dive so deep into the fountaines of the sacred Scriptures and to draw such living waters from the very bottome of those Wells of salvation In a word as the Apostle saith of yongue Abel that by Faith having offered up a more excellent sacrifice than his elder brother Cain he by it obtained witnesse that he was righteous God testifying of his gifts by it he being dead yet speaketh Heb. 11. 4. so I will not doubt nor bee affraid to say of the godly and learned Author of this Booke who having offered up to God in a publike place these exercises as the first fruits of his heavenly learning did not long after leave this world in the flower of his age and ascended up into that supercelestiall glory towards which he had ever bent all his studies and desires and which alwaies hee had sought after in the whole course of his life that by faith hee though yongue in yeares hath offered up a more excellent sacrifice than many of his elder brethren by which hee being dead yet speaketh and shall speake to future ages And as hereby he shall obtaine witnesse of all Gods surviving Saints that hee himselfe was a righteous and faithfull servant of Christ excelling in grace and vertue in the dayes of his pilgrimage here on earth So God also will testifie of this his gift that it is holy and acceptable in the eyes of his Majestie by making it powerfull and effectuall to the begetting and increasing of saving grace faith and knowledge in all such as reade and peruse it with true Christian docilitie diligence and humble devotion To the blessing of which gracious God I leave this worke and to his grace commend you all desiring in my daily prayers to be and continue Your brother companion and fellow souldier in seeking the glory of Gods grace defending the truth of the Gospell and fighting against the spreading errours and springing heresies of this age George Walker The Table of the chiefe matters contained in this Treatise ABilities of man are not to be measured by his own partiall iudgement page 145 Actions of grace and holinesse how far they are in a godly mans owne power 147 Admonition three-fold about searching the Scriptures 217. c. Affections two-fold sensuall rationall described 125 Affections not quickned nor stirred vp to loue of goodnesse before conuersion 125 Not rightly moued towards Spirituall things but when thoy are affected spiritually 130 Articles of the Arminian faith 53 Arminians how they erre about vniuersall grace 54 Their errors about the worke of Gods Word and mans calling 99 Their obiections and reasons answered 106. 107. c. Their errors about the subiection of mans naturall affections to his reason discouered 125. c. They giue large allowance of grace to men vnregenerate 127 Their absurdities therein 128 Their grosse errors about mans will discouered 132 c. Their errors in holding that conuersion doth begin and consist in the act onely of beleeuing 134 135. c. The dangerous issue and conclusion of their errors 136 Assent differs in degree according to the diuersity of the obiects assented vnto 169 Assistance effectuall why denied by God at some times to the regenerate 153 B BAptizing of Infants lawfull 47 Beleefe how it differs from faith and trust 170 C CAlumnies of Arminians and Iesuites 155 Calling outward and inward described 94 How the Arminians conceiue of Calling 99 Catechizing needfull and vsefull in the Church of Christ Preface page 6 Certaintie of assent in Faith springs from three grounds The first 206 The second 220 The third 222 Communion with Christ two-fold 15 Conuersion of a sinner to God 6. 7 The causes of it 16. 24 The subiect 37 The manner how it is wrought 27 It goes before Faith 4 It signifies First Gods infusing of habituall grace Second The regenerate mans actuall imploying of grace infused 89. 144 Conuersion mistaken by Arminians which is a cause of confusion in their writings 92 Conuersion how to be truly discerned 115 Preparatiue meanes vnto it 137. 138 How weake they are and in a man vnregenerate how they are said to be sinfull 139 That they may be resisted and how 140. c. Cooperation of Gods Spirit necessarie in all holy actions of men regenerate 151 Corruption of nature what it is 5 D DEsire of spirituall things after a naturall manner is a corrupt desire 130 E ELect men onely are the proper subiect of true conuersion vnto God 41 Euidence of the Scriptures declared proued 175. 176 Conclusions touching it The first 176 The second 182 The third ibid. 183 F FAlling from grace and finall resistance described 142 Faith in Christ a part of sanctification 10 The habit and act of it and when it is wrought ibid. It is not properly the root of all grace 12 There is some Spirituall life before it 13 and some participation with Christ 15. 23 It helps forward and increaseth grace and all gracious actions 14 Faith is commanded in
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
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
they inlighten the understanding it stirres up the Sensuall affections for as touching the Will it meddles not with that and so gives unto the heart Sensum verbi and by an inward power infused doth move and dispose the heart to Beleeve and Convert Yea but how is all this done Is it by any proper worke of the Spirit distinct from the power of the Word By no meanes say they It is done by a morall perswasion per Representationem objectivam by a proposall of what is to bee done with commands exhortations intreaties promises thereto annexed And is this sufficient to our regeneration Yea there is not there needs not any other immediate inward invincibilis actio as they stile it of the Holy Ghost upon the Soule The Word only the Word begins continues and consummates our Conversion Nay if an inward worke of the Spirit be granted they affirme that the preaching of the Word can by no meanes possible bee accounted any meanes at all of our Conversion What then Inward Calling there is none No say they there is no other inward regenerating grace but onely the forenamed Morall Perswasion to goodnesse by the outward Ministery of the VVord This is the summe of their opinion and that Chaos of confused errors which t is hard to distinguish into any good order I will touch upon them in these three propositions manifestly opposing their fundamentall suppositions in those their Assertions The first shall be this 1. That not so much as common Illumination and stirring up of the affections is given to all in hearing of the Word preached Shall wee goe any further than experience to prove this in thousands that heare the Word yet understand no more of it and are no more affected with it than the seates they sit on The Arminians as they 'le deny any thing reject this argument from experience except that though they doe not understand yet they might understand if they would To which I answer that t is true Such men shall bee condemned of wilfull ignorance because the meanes God afforded were sufficient to have brought them to more knowledge if they had done but as much as they might but yet the exception is here altogether vaine because here we inquire of the Act whether all men bee inlightned not de Potentià whether they may bee or no. For the Arminians hold that the Vnderstanding is inlightned and the affections moved in all and that Irresistably men cannot choose but know and be affected with the Word preached And this they stiffely maintaine because that God hath infallibly given unto all Potentiam Vires Credendi and this strength is nothing but Illumination of the Vnderstanding and Exciting of the Affections and therefore all must infallibly be illuminated and excited Wherefore when they affirme that a man may choose whether he will understand and be affected or no though it be true in part yet they contradict their owne maine position and confirme ours That God though he have given the outward meanes yet hath not given so much grace unto all as to make use of them for the gaining of ordinary knowledge in the Word The second proposition shall be this 2. That bare Illumination in the understanding of the sense of the Word preached is not sufficient for Sanctification of the heart i. e. to move to renue to quicken those affections with true love of goodnesse and desire of grace which before were disordered by reason of the darkenesse of the understanding This they affirme we deny it as a new and uncouth opinion and that upon these grounds 1. Because it presupposeth that in the affections there is no other vitiousnesse but that onely which is bred in them by the errour of the understanding which being deceived misguides the affections but being once rightly informed the affections are presently brought in order to follow the directions thereof Than which nothing can be more absurd and contrary to all experience 2. If bare Illumination or Morall Perswasion be sufficient to Sanctifie it shall work that effect either by it own simple vertue or by the help of something else besides If by it self then why are not the Divels sanctified who know more of Divinity than haply the learnedst man And why are not all learned Divines sanctified also what should hinder Or if there must be some speciall grace beside how can they affirm that to be of it self sufficient which helps not without the help of another thing And yet this is that wherto they are driven namely to confesse there must be a Special grace to make the Generall effectuall so in one word they dash all their dispute about the sufficiency of Vniversall grace Or if they like not that will fall to that shift to say that Bare illumination is sufficient though not to Sanctifie yet to worke true Faith and Conversion which is nothing else but to affirme that there is Faith Conversion before and without Sanctification Which opinion is a kind of phrensie The third proposition shall be this 3. That besides the Common illightning of the Vnderstanding and Motion of the affections in ordinary preaching of the Word there is necessarily required another immediate worke of the Holy Ghost upon the soule for its Sanctification throughout without which the preaching of the Word will bee utterly unable to worke true grace in the hearers This I prove by Scriptures and Reason The Scriptures are many I will name but one or two of the plainest places 1. Iohn 6. 36. Where Christ speaketh to the Vnconverted Capernaites thus But I say unto you that yee have also seen me there 's their knowledge of the Gospell by Christs preaching and miracles but yet yee beleeve not What was the reason of that t was this God had not given the Capernaites to Christ and therefore he gave them not grace to come unto Christ for All that the Father giveth me commeth unto me and he that commeth unto mee I cast not away vers 37. Yea will an Arminian say They came not because they were not willing to come there wanted nothing on Gods part but they might have come Yes but there did if wee beleeve Christ God did not draw them therefore they came not For No man can come unto mee except the Father which hath sent me draw him and I will raise him up at the last day vers 44. But what is this Drawing it is the same which in the next verse he call Gods Teaching of us It is written in the Prophets They shall all be taught of God Every man therefore that hath heard and learned of the Father commeth unto mee Nothing can be more manifest than in this place the plaine distinction of an inward Drawing from an outward Morall Perswasion an inward Teaching of God from the outward Preaching of man Which is effectuall to true Conversion in all and onely those that are inwardly so drawne and taught of God which the Capernaites were
so with us that wee know not what these things meane if to our apprehension there appeare more terror in the angry words of a King than the most peremptory threatnings of God if a reproofe of a knowne fault will be rejected by us with contempt and gall if we sleight the sweetest exhortations and the Consolations of God seeme a small matter to us if wee can with a Confident scorne of all Gods counsells hold a resolution to goe on still in our owne courses let God and his Ministers say what they list if our Corruptions trouble us not and of all things in this life we take least notice of the sinfull estate of our soules or of all pleasures and studies wee finde least content in hearing reading meditating on the Word These things are infallible Symptomes of Spirituall death that hath seazed on us and that as yet wee have not so heard the Word the Voyce of the Sonne of God as to be made alive by the hearing of it This tryall is certaine and this Change that the Word and Spirit worke in our regeneration is very sensible if wee be not sensible of it we may be bold to Censure our selves that as yet wee have it not To conclude they only heare the Word as the word of God which finde in it Gods power working Sanctification in their hearts others heare it only as the word of man which goes no further than the naturall care and understanding Where this change of the heart is not all reformation in the life is but counterfeit and hypocriticall In the two former Questions wee have examined the pretended sufficiency of Grace universally bestowed on all whether within or without the Church and shewed you that all those gifts which are ordinarily given either to Christians or Heathens are utterly insufficient for to worke their true Conversion unlesse there bee a further aide of the speciall grace of the Holy Ghost working on the Soule to the sanctification thereof Wee are at this time to come unto our third and last Question whether or no supposing such grace to be given as is truly sufficient to convert it be notwithstanding in mans power freely to choose whether he will be converted or not converted by it The Arminian affirmes that it is so and that when God directly intends to Convert a man and for that purpose affords him all gracious helpes needfull to be given on his part then Man by the liberty of his Will may resist Gods will and worke so as they shall not worke his Conversion A desperate error which whosoever maintaines it is impossible that Christian Humilitie and thankfulnesse can have any place in that mans heart Wherefore it behooves us much to be rightly informed in a point of such consequence wherein it is so easie to become an enemy against the grace of God The Question then is this Whether it be in mans power so to resist the grace of God as finally to hinder his owne Conversion In the explication of this Controversie I shall with Gods helpe proceed in this order 1. To shew unto you in briefe the Opinion and Errours of our Adversaries in this point 2. To unfold and confirme that Truth which the orthodox Church defends as touching this matter 3. To answer such Arguments as are made against it The Opinion of the Arminians touching the power of Mans free Will in the worke of Conversion is most fully and freely expressed by that perverse Sectary Iohannes Arnoldi Corvinus in these words of his so often mentioned in the acts of the late Synod and which are most worthy to be had in everlasting detestation Positis saith he omnibus operationibus gratiae quibus ad Conversionem in nobis eâ—â—iciendam Deus utitur manet tamen ipsa Conversio it a in â—ostra Potestate libera ut possimus non converti id est nosmetipsos vel convertere vel non converters id est Suppose all the operations of Grace which God useth to worke conversion in us bee present yet Conversion it selfe remaines in that sort free in our power that wee may be not converted that is we may convert or not convert our selves This is plaine dealing without ambiguity and doubling When God hath done all that is to be done for his part 't is still on our free choyce whether wee will convert or not Their explication of this conclusion is as strange as the conclusion it selfe is hereticall It is thus there are two operations of Grace precedent to a mans Conversion 1. Illumination of the Vnderstanding in the cleere knowledge of the Law and Gospell Sinne and Grace Which illumination is not you must thinke wrought by any immediate worke of the Holy Ghost opening the understanding to discerne of Spirituall things but by the very plaine evidence of the things themselves so cleerely declared and represented to the Vnderstanding that every man having the use of reason aâ—d judgement and being attentive in the hearing or reading of the Word may by the help of his naturall reason without other Supernaturall light understand the sense of all things delivered in Scripture needfull to be knowne beleeved hoped for or practised This is the first worke of Grace upon the Vnderstanding the next is in the 2. Renovation of the Affections which are quickened and rectified with new motions towards spirituall things So that a man not yet converted may truly Sorrow for his offending of God Bewaile his spirituall death in sinne be inflamed with the love of the truth Desire Grace and the Spirit of regeneration hunger and thirst after righteousnesse and eternall life truly wish for deliverance out of his sinfull estate in briefe offer up to God the Sacrifice of a contrite and broken heart in Humilitie in Confession of sinne in Prayers for mercy in a Purpose and an Assay of amendment of life And thus farre the heart or affections may be changed and quickened when yet a man is not Converted Now this alteration which is wrought in affections is if you will beleeve them not any immediate effect of the Holy Ghost working this change in them but the proper cause of it is the Illumination of the understanding whereupon followes necessarily the stirring up of the affections in their right orderly motions which formerly were dead and disordered by reason of the darknesse of the minde misguiding them These two workes goe before mans Conversion and are wrought in all that heare the Word Vniversally and Irresistably the plainesse of Divine truth is such that men though they would cannot avoide the knowledge of it and the dependance of the affections on the Vnderstanding is such that their motions must needs bee conformable to the knowledge and apprehensions thereof When these two effects are wrought in a man hee is then furnished with sufficient strength to Beleeve and Convert if he will This power and strength is given him irresistably will he nill hee but for the Act of
men unto God Repent and beleeve thâ— Gospell so often used in the New Testament Let us now for conclusion at this time lay all these errors together and see what is the finall upshot of this Opinion all things being reckoned t is this That in a man unregenerate there is naturally very little or no Corruption and unto his Regeneration there is required little or no Grace That I be not thought to slander them both will appeare unto you to be true thus First that they annihilate and overthrow the Grace of God for whereas the Vnderstanding Will and Affections are in our Conversion chiefly to bee respected it is manifest that by their doctrine Grace hath no worke upon any of these Not upon the Vnderstanding to inlighten it for say they that 's done by the cleere Evidence of the things that are to be understood Not upon the Affections to rectifie their motions for say they the affections follow the understanding and are presently in order as soone as that is informed Lastly not upon the Will to incline that to embrace the Promise for that say they is left absolutely to its owne Liberty and of it selfe it may consent or dissent Where then is any worke left for Grace unlesse that glorious Grace of God in bringing a Sinner unto himselfe so much magnified in Scripture and by all men be now at last nothing but only the Revelation of the Gospell unto mankinde Which we confesse is a great grace but yet without another that 's greater is not sufficient to Conuert a sinner Thus Grace is excluded Let 's see what they thinke of mans inherent Corruption This they also extenuate and tell us that we are not so weake nor wicked as wee have beene alwayes thought to be For why our understanding needs not any supernaturall restoring of decayed sight if divine things be plainely set forth to view we can see well enough Our affections are not of themselves vitiously disposed but only through the error of the minde correct that and all is amended Finally our Wills have not rebellious inclination in them but they can of themselves without further helpe choose that which is good So that if Arminius bee not deceived in his wee may now change our opinion of ourselves and thinke that we are at least something But what then is become of that Sinne that dwelleth in us of that Vniversall Corruption and Disorder of our whole nature so much spoken of so much complained of Is it vanished T is not so well but these men have vanished away in their imaginations and have disputed so long of Gods Grace and mans Corruption till in conclusion they have lost both and are become wilfully ignorant of the one and malitious enemies to the other Hitherto the Explication of their Opinion their Errors and the generall issue of them Wee are now in the next place to unfold and confirme that truth which is to bee maintained touching this question viz. Whether it be in Mans power so to resist the grace of God as finally to hinder his owne Conversion Wee maintaine the Negative that where God purposes to save no power of man can destroy The truth hereof will plainely appeare unto us if wee shall consider distinctly how a man may hinder the Worke of Grace 1. In the Antecedents and Preparatory meanes to his Conversion 2. In his Conversion it selfe For the Antecedent preparations to bring men unto Conversion they are either Outward namely The Observation of the externall parts of Gods worship as frequenting the Word preached Prayers Sacraments keeping of the Sabbaoth attention and industry in the hearing reading and meditation of the Word or Inward the effects of the ordinary grace of God in the use of those meanes as 1. Knowledge of the will of God in the main matters of Religion concerning Faith and Practice 2. Touch of Conscience in the sense of sinne arising from a cleere discovery and conviction of a mans forlorne estate 3. A Feare and horror of Gods punishing vengeance joyned with a naturall griefe of heart that hee is brought into so much unavoydable misery 4. A thought and wish for freedome by some meanes or other 5. Some slight hope of helpe from the promise of grace so generally made as none seeme to bee excluded upon the apprehension whereof some kinde of joy will also arise in the heart All which together may cause some kinde of reformation of life in doing of many things gladly and a not unwilling abstinence from others Touching these preparations unto Conversion you are to note these three positions 1. That they are in themselves good and necessary This is to bee observed against those overbroad and unadvised speeches of some which have given occasion unto our adversaries to fasten upon us this imputation that according to our Doctrine Zelus omnis cura sludium ad obtinendam salutem adhibitum ante ipsam Fidem Spiritum renovationis vanum est atque irritum quinimo noxium magis homini quam utile fructuosum Which assertion were most dangerous because it opens a wide gappe to let in all profane contempt of the exercises of Religion man having hereby a good excuse for the neglect of all dueties of Piety because all their care and diligence in the use of them were not onely to no purpose but to an ill purpose untill such time as they were truely converted But this is a slander our Divines teach no discouraging Doctrine to blunt the edge of mens good desires and to beat them off from all religious endeavours No they presse upon men ever whilst they are unconverted the necessity and profitablenesse of all those forementioned preparations in regard 1. Of the nature of the things themselves which are good and our very necessary obedience to doe them being strictly injoyned by the commandement of God 2. Of the event that followes upon them according to Gods promise and his ordinary proceeding in the worke of grace which is such that he bestowes not his grace ordinarily but upon those that conforme themselves to the doing of those things Neverthelesse our Divines teach this also which is true and warrantable 1. That all these preparations are no Efficient causes to produce grace of Conversion in the heart however they prepare a man to bee the fitter to receive it And therefore where God is not pleased to afford his Sanctifying Spirit they prove vaine and fruitlesse 2. That how good and necessary soever these preparatory works are yet the doing of them is unto a man unregenerate an occasion of sinning And so in the consequent to him they may prove harmfull As for example When an unsanctified man heares the Word Praies performes any duety in Gods worship or in a Christian life in the doing of these things hee alwaies commits some sin or other because he wants a pure Heart a good Conscience and Faith unfained without which hee cannot but errâ— in fulfilling Gods commandements But
Faith or Beliefe in generall as this word is taken in the largest extent in relation to all civill or naturall things 2. In the next place explaining the meaning of this word Faith as it is used in speciall about Divine and Supernaturall things declared to us in Scriptures The opening of the nature of Beliefe in generall will give much light for the understanding of the speciall consideration thereof therefore I begin with that first Not to trouble you with reckoning up all the improper acceptions of this word Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to tell you that sometime it is taken for Fidelity or Trustinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when a thing is done or spoken bonafide faithfully or trustily and in that exclamation Vestram fidem c. sometimes for Arguments or Proofes from Reason or Authority brought to breed beliefe in another which acception is usuall in Rhetoritians Arist. 1. Rhet. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quintil. l. 5. cap. 10. Haec omnia argumenta generaliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant c. Faith or Beliefe in the proper acception of the word is an Assent to such matters a◠are knowne only by Revelation from another This definition agrees to beliefe as it is taken in the largest sense the Genus i◠Assent the difference is taken from the object whereto Assent is yeelded and that is such things as wee understand onely by anothers revelation Both parts will be plainly understood if we distinguish between three sorts of knowledge Cognitionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are incident unto man 1. The first is Scientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge properly so called which is bred in us by the evident certainety of things presented unto our reason or sense When wee understand such principles and conclusions in all arts and sciences as are demonstrable by evident and infallible reason or when we know such particulars as come under our senses when they are rightly disposed 2. The second is Opinio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opinion an imperfect knowledge of things not cleerely presented unto reason or sense when we apprehend things in part and obscurely so that wee cannot absolutely say t is this or t is that 3. The third is Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beliefe which is a knowledge grounded on testimony and authority of others when wee assent to those things whereof by our owne sense and reason we have no certainety nor evidence only we beleeve them because such and such have told us they are so These three divers apprehensions of things wee expresse in formes of speech agreeable the first when we say I know this to be so the second thus I thinke it is so the last in this I beleeve it is so A great difference there is betweene these three apprehensions of the understanding as every one may easily discerne but more cleerly thus it stands 1. Knowledge whether it be of things past present or to come hath evermore certainety in the subject and evidence in the object accompanying it For the things that are knowne must bee alwaies apparant to the senses or to the understanding To the senses by the proportionablenesse of the qualities in the Object and due application of them to the Organ To the understanding by the bright light of reason shining in the things themselves Wherefore the Object of knowledge is evermore evident and being thus evident and apparant the apprehension thereof in the Subject by the sense and understanding must needs bee cleere and most distinct whence ariseth such an assent unto the truth of the thing as is most firme and certaine excluding all doubting whatsoeuer as for instance that the Fire is hot the Water moist the Sunne light that Quicquid dicitur vel negatur de Vniversali dicitur vel negatur de Particulari Quae conveniunt in uno tertio inter se conveniunt with the like these things are evident making such a lively impression upon the senses and so cleerly discovering their reasonablenesse to the understanding that we strongly assent unto their truth without all doubting 2. Opinion is contrary unto knowledge and alwayes hath uncertainetie in the Subject and inevidence in the Object attending on it For some things there are of their owne nature uncertaine and contingent whereof our best knowledge is but a doubtfull conjecture as that a red evening and a gray morning should bring a faire day Againe those things that are in themselves certaine enough and necessary yet unto us they will be but onely probable and conjecturall if either our senses through weakenesse and distemper perceive them not throughly or our understanding doe not cleerely apprehend the nature and reason of them Whence it followes that for want of cleere evidence in the things themselves our assent unto their truth will be alwayes wavering doubtfull without any fixed determination to embrace any side resolvedly but so holding it selfe to that part which for the present seemes most probable as that it is ready to shift it selfe unto the other side when better reason shall bee discovered 3. Beliefe partly agrees partly differs both from the one and the other for it partakes but of one property namely certainety in the Subject though very variable but never of evidence in the Object Both shall appeare unto you in order For the Object of beliefe it may bee certaine and necessary in it selfe but quâ tale it is never evident to the beleever For evident as I said before those things onely are which by their owne proper qualitie and light worke a cleere apprehension of themselves in the senses or understanding or both Now such things are not beleeved but knowne as for instance what wee see heare touch taste or smell by these senses orderly disposed we doe not say we beleeve it but we know it as that the Fire is hot the Water cold He that relates unto mee an accident that himselfe hath seene He knowes it but I that heare him doe beleeve it Againe things that wee understand by manifest and infallible reason those also we know we doe not beleeve as for example If an Astronomer foretell an Eclipse to fall out an hundred years hence hee doth not beleeve but he knowes this effect will ensue by the infallible motion of the Heavens but an unlearned man that findes this in an Ephemerides hee onely beleeves it But now that which is the Object of Beliefe so farre as it is the Object thereof doth not fall under the cleere apprehension either of sense or understanding by its owne naturall light For things beleeved are of three sorts Past Present or to Come Of things Past before we were and of things to Come t is not possible for us to get any knowledge from the things themselves by our sense or reason unlesse it be Astronomicall demonstrations as was touched before or such Physicall effects as depend upon necessary connexion of their causes Touching things
it unlesse himselfe had been acquainted with the like Revelations But this is certaine God-where he comes makes himselfe knowne and such were the lively characters of heavenly majesty brightnesse and cleernesse imprinted on those Revelations that mortall mindes were infallibly ascertained of their Divinity Yea Balaam himselfe though he could have wished with all his heart not to have knowne or beleeved those revelations that so unkindly crost his hope of preferment yet when once the Spirit of God comes upon him he utters his parable with this preface Balaam the son of Beor hath said and the man whose eies are open hath said Hee hath said which heard the words of God which saw the vision of the Almighty falling into a trance but having his eies open He that was at other times driven by the divell into furious motions of mind procured by spells inchantments is now as forcibly moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or borne away by the power of the holy Ghost who in this revelation makes so cleere a discovery and strong impression of divine truth in the minde of Balaam that the Wizard cannot but speake what he knowes and beleeves though it quite undoe his owne desire of Greatnesse and Balacks hope of Victory Whence also this rule followes generally true That where the revelation is infallibly knowne to be of God there will be a firme assent to the truth of the things revealed Now we are further to note that upon such immediate revelations and suggestions of the Spirit is grounded that Faith which is usually stiled the Faith of working miracles A gift proper to the primitive times of the Church bestowed then on many for the better establishment of the Gospell among unbeleeving Gentiles or Iewes Though the words of the Promise runne largely Marc. 16 17. yet it seemes not likely that every private true beleever had this priviledge but rather that it was bestowed on such as were Preachers and Publishers of the Gospell for confirmation of their doctrine And amongst them t was given not onely to the truely faithfull beleever but to others also as appears by Iudas to whom this power was given as well as to the rest of the twelve Matt. 10 1. and in many other reprobate Matt. 7. 22. Lord Lord have wee not by thy name prophesied c The proper ground of this faith and assurance of working some miraculous effect was the speciall and particular suggestion of the spirit Other motives there were further off as the generall perswasion of Gods omnipotency the beliefe of that promise which Christ made to his Disciples Matt. 17. 20. Verily I say unto you if yee have Faith as a graine of mustard-seed yee shall say unto this mountaine remove hence to yonder place and it shall remove and nothing shall be impossible to you but more specially that larger promise hee made at his Ascension Mark 16. 17. 18. And these signes shall follow them that beleeve in my name they shall cast out divells they shall speake with new tongues They shall take up Serpents and if they drinke any deadly thing it shall not hurt them they shall lay their hands on the sicke and they shall recover But these grounds were not sufficient to give assurance of performing this or that miraculous act without a speciall and particular suggestion of the Holy Ghost informing them inwardly both touching the time when and matter wherin they should worke a Miracle For as all beleevers had not that power so such as had it could not doe wonders when and in what kinde they pleased but were to expect a speciall warrant and direction from the Spirit like unto Peter who though a faithfull beleever yet durst not venture upon a miraculous attempt of walking dry-shod upon the water without a speciall word from Christ bidding of him come unto him in that manner Matt. 14. 28. 29. In these times wherein this speciall direction ceaseth and also miracles have no use unlesse for conversion of a Countrey where the Gospell hath never beene preached this gift also is ceased Thus much of the first sort of Revelations to bee beleeved the other followes 2. Some Mediate delivered from God by others unto us Such were the answers Sermons which the Prophets and Apostles made by word of mouth unto the people such is now unto us the whole written word of God which is now the only ordinary object of our Faith Now touching the Scriptures wee are to enquire how farre things revealed in them may be knowne how farre they must bee beleeved You have heard before the difference betweene Knowledge and Beliefe that is an assent to things evident this to things not-evident therefore seeing those things that are written are generally the object of our faith wee must diligently examine what evidence there is to bee found in these things or whether any at all that so wee may know what to judge of that assertion of our adversaries the Papists who make obscuritie one essentiall property of Faith In the opening of this question Whether things revealed in Scriptures be evident to Mans understanding let these distinctions be observed in the first place 1. The Scriptures containe in them matters of three sorts viz. 1. Precepts and Declarations of the doctrines of Religion whether in the higher mysteries thereof as of the Trinitie Incarnation of Christ c or in other inferiour points of Sanctification Piety and morall Practice And unto this head may be referred all such discourses of naturall things as are found in the Scripture as of the windes thunder c. 2. Histories of matters of Fact past and gone as of the Creation Fall of Man the Floud c. 3. Predictions of things to come hereafter whether they be meerely Propheticall or withall doe containe some speciall Promise or Threatning concerning those to whom the prediction is made 2. There is a twofold Evidence 1. One of the Narration when it is made in Words and Sentences so plaine perspicuous that the Vnderstanding conceives cleerely what the Speaker or Writen meanes 2. Another of the thing it selfe that is related when either our senses doe plainely perceive it if it be a thing sensible or our understandings doe manifestly behold the truth and reason of it if it bee only intelligible This distinction is most manifest in all discourses and specially in Mathematickes where the meaning of a Proposition or Probleme may be cleerely understood what is to bee knowne or done before one jot of the Demonstration be understood how and wherefore it must be so 3. Wee must distinguish of Mans understanding in a twofold estate 1. Of Naturall corruption as it attaines no further light of knowledge than that which may be gotten by the ordinary gift of God in the course of a learned education and painefull studie of Humanity and Divinity for such ends as men propose unto themselves 2. Of Grace and Regeneration when the Vnderstanding is inlightened and
the eyes of the minde opened to discerne of spirituall things according to their spirituall nature Herein also lies a great difference because all things that are inevident to a man unregenerate are not so to the regenerate These things thus distinguished let us set downe the truth touching this point in some few conclusions which follow 1. All things revealed in the Scriptures whether they be Doctrinall Historicall or Propheticall may be knowne in the evidence of the Narration not only by such as are truly sanctified but by those also who remaining unregenerate enjoy only the benefit of common illumination This conclusion is to be observed against that injurious accusation wherewith those of the Romish Church have standered God and his written Word that the Bible is an obscure booke not to be understood A fond and impious conceit if ever any were The Scriptures are obscure say they but to whom trow yee To their learned Clergie and illuminated Doctors No they can understand them well enough they are able to reconcile all seeming contradictions to reduce all tropes and figures to their plaine meaning to note the various acceptions of words to dive into all hidden mysteries of the text and over and above the just meaning finde out many spirituall senses of it that the author never thoughton This they can doe and for witnesse of it we have of their owne writing infinite volumnes both of Controversed Divinitie decided if wee beleeve them by Scripture rightly understood and also of Commentaries upon the text which testifie unto us as no small painfulnesse in searching out so much peremptorinesse in defining the true sense of the most Difficult places of Scriptures And surely well they may bee confident having besides their owne and others wits the helpe of the Popes infallibilitie in which respect one would thinke they should now make an end of writing or at least of jarring one with another in their opinions and interpretations For may we not thinke that the Popes are very uncharitable who being endued with an infallible Spirit doe not sitting at ease in their chaire compile at last an absolute Commentary upon the Bible after which no Iesuite of them all should dare to vent his owne private opinions or it may bee t is bashfulnesse in the Friers not to trouble his Holinesse about so small a triâ—â—e as is the right meaning of Scriptures unlesse we say that the Romish Apollo is not at leisure to utter Oracles from his trivet unto every poore Frier that intends to trouble the world with a new booke Here questionlesse is a great fault but let them take it among them meane while wee see their owne practice confuting their owne opinion of the Scriptures obscurity unlesse they will give us leave to thinke that all their preaching disputing and writing hath beene about they know not what But say they the Scriptures for all this are obscure to the Laity And are they so whose fault is that but the Clergies whose duty it was if pride and lazinesse would have given leave to have seene their people better instructed If Scriptures are plaine unto themselves why did they not make them plaine unto others or must we in earnest speak that of the Romish Clergy which Iob doth of his friends in derision No doubt but they are the people and wisedome shall die with them as for the poore snakes the Laickes they simple soules have not wit enough to understand the meaning of plaine words To such their proud contempt of Gods people we may with indignation oppose that of Iob Even these have understanding as well as they yea are not inferior unto the greatest part of them unlesse they could give the world better proofe of their deeper wisdomes But what if they be inferior are the Scriptures obscure because some things are hard to be understood by the ignorant and unstable mindes So we might say of the plainest book that ever was written of Logick that t is obscure because a fresh man doth not understand it It is no prejudice to the cleernesse and perspicuity of the Declaration that there be some things in it which are hard to be conceived by some men at some times We doe not account the prophecy of Esay touching Christ which the Eunuch read to be a darke and obscure prediction but we know t was cleer and plaine enough though the Eunuch a raw proselyte understood not the meaning of it T is much we cannot be as charitably minded of the Scriptures as we are of other bookes in our ordinary studies wherin when we find some things difficult we can suspect our selves rather than the author when afterward we understand him we doe not censure him of obscurity but blame our owne dulnesse that could not apprehend things plainely enough expressed And me thinkes the Iesuites might be content to give God Almighty leave to write but even as men of greatest understanding do namely to comprise much matter in few words They might know that in such writing and such is the stile of all the Scripture things may be expressed very distinctly and properly which yet cannot â—â—ply be understood at first reading but after some study In which case t were a reasonable thing for our adversaries to perswade the world that the Bible were at least as easie a book as some humane author and that the abundant riches of knowledge in it did by the least deserve as much paines in the search of it as a piece of Aristotle some hard Poet on some intricate crabbed scholasticall discourse of some Iesuite Did they not greatly mistrust the discovery of their owne errors by such an insinuation of Scriptures facility they would never discourage their disciples from them and yet exhort them to the study of many an obscurer author For our selves we have learned better things than to bring God in suspicion with man of envie and fraud as if hee had caused a word to be written for instruction of men which they should not understand and in it had laid a snare to intrappe mens soules in Heresie and false opinions by perverting the Scriptures to their owne perdition No against such calumnies we oppose Christs censure of his owne words for such are the Scriptures Prov. 8. 8 9. All the words of my mouth are in righteousnesse there is nothing froward or perverse in them no danger of Hereticall infection They are all plaine to him that understandeth and right to them that find knowledge nor intricate obscurity that no man can tell what to make on 't Yea we dare avouch that did the simplest of people use but halfe that diligence that they ought in attaining Christian knowledge and would take but as much paines to understand the Scripture as they doe of the Evidences of their Landâ— or the Statute booke or such like experience would quickly tell them that the Scriptures are not so farre above the reach of their understandings as now generally all men
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
8. 28 30 Gal. 1. 15. Whether may the childe of such a one bee baptized yes because the Wife may be a true Christian and one party makes the children holy But what if both should so sinne Then the childe borne of them is to be baptized as other Insidells at years of discretion and to be held in the same ranke as the children of Christians that turne Turkes And therefore some of the Ancients did erroneously give the Supper to Infants Luc. 17. Zach. 10. 8. Ioh. 10. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Holinesse Quest 1. Exod. 31. 3. 35. 31. * As de Coelo l 1. c. 10. De Mundo cap. 11. 12. Physic. l. 8. De nat Deor. lib. 1. 1. Mat. 16. 17. 1 Cor. 2. 21. 2. 6. seq 1 Pet. 1. 12. 2. 3. * As Bellar. absurdly holds Lib. 1. de missa cap. 20. Mat. 6. Deut. 6. 25. 1 Tim. 1. 5. * This opinion of Arminians of the bestowing of grace vpon the well using of Nature is in effect but the doctrine of Popish preparatory merits of Congruity preceding the gift of grace Both contrary to that of the Apostle 〈◊〉 Tim. 1. 9. 〈◊〉 Quest. And so Adam had Sufficient strength to stand because it would have upheld him being assaulled if he had then made use of it as hee should But that he did not 〈◊〉 2. * And so in Adam who was endued with all inward abilities to doe whatsoever God should command there needed nothing else but the declaration of his Will and Adam could presently obey But in us that want such strength there is required by such a proposall of Gods will another worke of the Spirit giving us power to doe it Iam. 1. 18. Luk. 7. Eph. 3. 7. Coll. 1. 29. Nil obstat quominus dicitur vel sola Dei meralis suasio bomines animales reddere spiritueles saith Grevine cont Aâ—â—es pag. 297. * Namely that acknowledging of the truth which is according unto godlinesse Tit. 1. 1. So Eliah to Elisha What have I done unto thee viz. that thou shouldest be so eager to follow mee He cast on his Mantle said nothing and went his way The Counsell of a Friend and the perswasion of God Qualis unusquisque est 〈◊〉 is â—â—â—is â—idetur Rom. 8 7. a Like places are Ioâ— 2. 1. 13. Esa. 63. 10. 1 Tim. 3 8. Gen. 6. 3. b Mat. 10. 24. c As their fathers had done Esa. 6. 9. 63. 10. d For these were uncercumcised in heart eare id est unregenerate Such are 2 Cor. 5. 2. and 6. 1. Gal. 1. 6. Revel 3. 20. In Act. Synod Dord Sentâ—â— Britan. Theol. de 3. 4. Artic He is excusable for rejecting that which is offered him to that very end that he should reject it not that he should receive it See Som. 7. 10 11 12 13. Luk. 〈◊〉 16. 1 Cor. 3. 5. 6. 5. 10. Ioh. 5. 25. 1 Thes. 2. 13. Eph. 4. 20. seq 3. Question Contra Bogerman p. 363. Contra Tilen P. 337. Episcop disp de Perspic Scripturâ— Arnold contra 〈◊〉 307. a Rev. 3. 17. 18. b Eph. 5. 8. c Ioâ— 1. 5. d 1 Cor. 2. 14. Psal. 119. Eph. 1. 17 18. This their opinion is plain as by other so by those words of theirs in their Defence of the 4. article pa. 164. whereunto our Divines proving a defect and inward disabilitie in mans understanding out of these Scriptures that tells us we are Blinde and Darknesse c. they answer that these Metaphors resolved into their proper sense note unto vs Nihil aliud quà m â—…egenitos rerum 〈◊〉 â—arum voluntatis salutiserae ignaros nasâ—ios â—uisse aâ— proinde â—tiam à dei timore 〈◊〉 At ex hoc aliud nihil concludâ— potest quà m â—os indigere Clarâ vâ—ritatis propositione ut scientiam co 〈◊〉 See alâ—o p. 168. 169. Rom. 7. c Ioh. 14. 17. d Mat. 56. e Psal. f 1 Ioh. 4. 7. g Gal. 5. 23. Col. 3. 12. Mat. 11. 25. h Zach. 12. 10. Rom. 8. 26. i Act. 11. 23. Actum fidei conversionis Deus primò rigide ab homine erigâ—â— ad salutem obtinendam poenam â—â—â—dendâ—m Defens sent â—em circa 4. Artâ—c pag 154. 155. Even in sleepe there is peace of Conscience in the godly and that is a fruit of Faiâ—… Prov. 3. 24. 25 2â— * Act. Script Synod Remonst in declarat sentent de 3. 4. Art pag. 12. 1. Tim. 1. 〈◊〉 Corrected us as an untamed Heyfer â—â—r 31. â—8 * Dâ—… Sâ—â—t â—em de 3. 4. â—rt p. 10. * Prov. 1. 24. seq 9. Chron. â—4 2â— a Ier. 6. 16. 17 b Iob â—1 14. c â—sa 65. 2. Rom. 10. â—lt d Prov. 1. 24. e Ezek. 12. 2. Act. 28. 27. f Act. 7. 51. g Esa. 63. 10. h Mat. 23. 27. i Ioh. 5. 34. 40. k Psal. 58. 5. Act. 13. 46. a 〈◊〉 Cor. 6. 1. b Mat. â—5 25. 28. c Mat. 13. 19. seq d Heb. 6. 4. seq e 〈◊〉 Pet. 2. 21. See the defense of the Remonstrants opinion about the 4. Article exhibited in the Synod in the acts of the Synod printed by the Remonstrants Rev. 3. 17. Ad Simplie l. 1. quest 2. Psal. 119. Marc. 14. 38. Rom. 8. 5. Rom. 7. 21. 2 Cor. 3. 17. a 2 Thes 5. 19 b Eph. 4. 30. c Heb. 3. 12. d Psal. 107. 11 Est enim quaedam necessitas voluntaria as Moulin truely Anat. Armin. * Heb. 12. 23. 2. Generall Vid. Scot. sent l. 3. dist 24. quaest unica Segnius irritant animum demissa per aures quà m quae sunt oculis subjecta fidelibus Is true only in comparing of writing and speaking about abstract matters Or let a grouÌ„ded Scholler compare the conceits of things he hath now by his owne reason with those which had he being a novice c. Cognitie 1. Abstractiva 〈◊〉 evacuat sidem 2. Intuitiva evacuat Scot. ubi supra * The cause is because there is a possibility that the wisest and honestest men may deceive vs or be deceived Every created understanding is â—…lis and therfore binds not oâ—â— assent a T is an erroneous curiositie to make Fiducia a consequent of Fides and to say Therefore I trust a man because I beleeve the truth of his promise that he will do what he sayes there can bee no good construction of such a saying for t is as much as this I trust him because I trust him or if the meaning be thus I beleeve the trust of his promise therefore I trust vpon it id est I seeke not to any other meanes for obtaining the good promised but only his promise then Fiducia shall be the not seeking to other meanes but this is false for not to seeke to other meanes is a consequent of trust reposed in the promise For where there is a continued Act of beleeving or trusting to the Certaintie of performance there the minde doth acquiescere rest it selfe in the promise which acquiescentia is the not seeking and moving after further meanes to helpe it selfe b In Threatnings the matter is the same mutatis mutandis Our Belief of them too is more then a generall assent but it wants a name something t is proportionable to Fiduria in promises but the effects are divers for Fiducia in promises breed joy and hope but a firme assent to the certaine accomplishment of Threatnings breeds feare and despaire if they be unavoydable if avoydable vigilancy to escape them a Num. 24. 2. b Vers. 3. 4. c 2. Pet. 3. 21. d Num 24. 13. I cannot pasâ— the commandement of the L. c. * The reason is because every created understanding is evidently convinced of this That God can tell no lie * Thus prophesie and gift of miracles are joyned together Mat. 7. 〈◊〉 Iob 12. The booke of Canticles which treats of that spirituall and heavenly fellowship the sanctified soule hath with Christ cannot be throughly understood in the true life of it but by those that are sanctified Laert. in Socrat Tom. 3. cap. 8. quaest 1. §. 10. 〈◊〉 2. Cor. 3. 〈◊〉 Fides non habes meritam ubi ratio habet experimentum Psaâ— 77. Iohn 20. * Marc. 16. 22. This shall not come to thee Mat. 17. 23. They shall kill him c. and they were very sorry Ioh. 20. 9. They kâ—ew not the Scriptures that he must rise from the dead Act. 1. 6. Marc. 9. 31. â—2 about Christs temporall kingdome Act. 10. 14. 1â— 34. of the calling of the Gentiles Mat. 13. 3â— â—ain Idol l. 1. 〈◊〉 7. §. 〈◊〉 〈◊〉 l. 6. 〈◊〉 12 § 31. 1 King 21. 38. Luk. 24. 25. O soules and flow of heart to â—elieue all the Prophets hauâ— spoken 〈◊〉 6. â—0 1 Pet. 2. 10. 11. a Tom. 3. â—…l School cap. 8. q. 8. Quoâ—odo resoluating 〈◊〉 siâ—e Ibid. Num. 7. 1 Iob. 2. 27. of the â—noâ—uting Luk. 24. 45. What can he answer but this I know it because I see it To demand a reason of bence it absued Col. 1. 23. Dâ— Gub. lib. 5. â—sa 5. 11. c. Ioh 39. 29. Iames 〈◊〉 Drusillam a priore eius marito Azizo Emiseuorum rege bland ti 's abduxerat Ioseph Antiq. lib. 20. cap. 5. Matt. 13. 45. 46 * Ibid. 5. 5. * Cap. 8. q. 2. §. 2. Bellar. de Iustific l. 1. c. 15. * Polan Synta l. 1. c. 32. Iob 5. 27. 2 Reg. 17. 41. Ezâ— 4. 2. a Ioh. 1. 12. Rom. 10. 14. b Rom. 4. 5. Act. 16. 31. c Eph. 1. 12.